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Canadian  Instituta  lor  Historical  Microraproductiont  /  Inttitut  Canadian  da  microraproductions  historiquas 


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plaire qui  sont  peut-Atre  uniques  du  point  de  vue  bibli- 
ographique,  qui  peuvent  modifier  une  image  reproduite, 
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partiellement  obscurcies  par  un  feuillet  d'errata,  une 
pelure,  etc.,  ont  6\6  film^es  k  nouveau  de  iagon  k 
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colorations  variables  ou  des  decolorations  sont 
film^es  deux  fois  afin  d'obtenir  la  meilleure  image 
possible. 


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Ce  document  est  tiimi  au  taux  de  reduction  indique  ci-dessous. 


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Th«  eopv  «lm«d  h«r«  hM  bMO  r*protfye«d  thank* 
to  tiM  9«n«re«ltv  of: 

National  Library  of  Canada 


L'OHomploiro  fiim«  fyt  roprotfuit  srAco  *  l« 
g4n«ro«it«  do: 

Bibliothiquo  nationalo  du  Caitada 


Tho  im«90«  oppoarinfl  horo  oro  ttto  boot  quality 
pOMibio  eonoMoring  tho  condition  and  tofiibiiity 
of  tho  orieinol  copy  "nd  in  kooping  w»lth  tho 
filming  eonuoot  opooif icotiono. 


Originol  eopioo  in  printod  popor  eovors  oro  fllmod 
boginning  wwith  tho  front  eowor  and  onding  on 
tho  loat  pogo  with  a  printod  or  iiluatrotod  improo- 
•ion.  or  tho  bock  oovor  whon  approprioto.  All 
othor  originol  eopioo  aro  filmod  boginning  on  tho 
first  pogo  with  a  pHntod  or  iiluatrotod  improo- 
•ion.  and  onding  on  tho  laat  pago  with  a  printod 
or  illuotrotod  improaaion. 


Tho  loat  rocordod  framo  on  oach  microficho 
■hail  contain  tho  •ymbol  -*•  (moaning  "CON- 
TINUED"!, or  tho  symbol  V  (mooning  "END"). 
whiehovor  appiias. 

Maps,  platos.  charts,  ate,  may  bo  filmod  at 
difforont  roduction  ratios.  Thoso  too  largo  to  bo 
ontiroly  included  in  ono  axposura  aro  filmed 
boginning  in  tho  uppor  loft  hand  cornor.  loft  to 
right  and  top  to  bonom,  as  many  framos  as 
required.  Tho  'ollowing  diagrams  illustrate  the 
method: 


Los  images  suivantos  ont  *tA  roproduiios  avsc  Is 
plus  grand  soin.  compto  tenu  do  la  condition  at 
do  lo  nonet*  do  roxomplaira  film*,  et  en 
eonformit*  ovoe  lee  conditions  du  contrst  do 
fUmogo. 

Loo  oaomplolroo  originoua  dont  lo  couvorture  en 
popior  oet  ImprimOo  sont  filmOs  en  eommencant 
par  lo  pro  (lior  plot  et  en  terminant  soit  par  la 
dorniOro  pogo  qui  cemporte  uno  empreinte 
d'Improoaion  ou  d'illustration.  soit  par  la  second 
plot,  solon  lo  COS.  Tous  lea  sutros  eaomplaires 
originoua  sont  film*o  on  eommencant  par  la 
promiAro  pogo  qui  eomporto  uno  empreinte 
d'Improoaion  ou  d'illusuation  et  en  terminant  par 
la  dorniiro  pogo  qui  eomporto  uno  telle 
omprointo. 

Un  doe  symbolos  suivants  spparaitra  sur  la 
derni*ro  imago  do  cheque  microfiche,  selon  le 
cos:  le  symbolo  -*>  signifie  "A  SUIVRE".  le 
symbolo  ▼  signifie  "PIN". 

Los  esrtos.  plonchos.  ubieaux.  etc..  pouvont  *trs 
filmOs  *  des  mux  do  rOduction  diff*rents. 
Lorsque  lo  document  est  trop  grand  pour  Atro 
reproduit  en  un  soul  clichO.  il  est  film*  A  partir 
do  I'angle  supiriour  gauche,  do  gauche  *  droite. 
et  do  haut  un  bas.  en  prenant  le  nombre 
d'Imegos  nOcessaire.  Los  diagrammes  suivants 
illustrent  lo  mOthode. 


1 

2 

3 

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lANSI  ond  ISO  KSI  CMAHI  No    3l 


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MODKKN    KKI.KilOl'S    MOVKMIATS 
IN    INDIA 


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MODERN 

RELIGIOUS  MOVEMENTS 

IN  INDIA 


BY 


J.   N.   FARQUHAR,   M.A. 

LITERARY    SECRETARY,    NATIONAL   COINCII.   OF   Vol  NG    MEN's 
CHRISTIAN   ASSOCIATIONS,   INDIA  AND  CEYLUN 

AUTHOR  OF 
"A  PRIMER  OF   HINDUISM,"   "THE  CROWN  OF   HINDUISM" 


WftD  gorfe 

THE   MACMILLAN    COMPANY 

191S 

A  a  right:  r tuned 


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...SS 


3i**«fK^»J5'*?5-:a 


COPVKIGHT,    1915, 

By  the  MAC.MILLAN  COMPANY. 


Set  up  and  electrotyped.    Publi«hed  Februaiy,  191 5. 


NoriDooli  9trM 

J.  8.  Ciislilrig  Co.  —  Hf  rwick  A  Smith  Co. 

Norwood,  M«»».,  U.S.A. 


■'^iaa»^%'-««v-; 


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i. 


CT'flF.  irARTFO.^I>-LAMSON  LECTURES  ON  "  TjlE  RELIGIONS 
-*        OK   THK   WoKI.u"    ARE    DELIVERED    AT     HaRTFORI)    ThEO- 

LocKAL  Seminary  in  connection  with  the  I.amson  Fund, 

WIIICII  WAS  ESTABLISHED  BY  A  GROLT  OK  KRIENDS  IN  HONOUR 
OK  THE  LATE  CHARLES   M.  La.MSON,  D.D.,  SOMETIME  PRESIDENT 

OK  THE  American  Board  of  Commissioners  kor  Foreign 
Missions,  to  assist  in  preparing  students  for  the  foreign 
missionary  field.     The  Lectures  are  designed  primarily 

TO  GIVE  SUCH  students  A  GOOD  KNOWI.EIXiE  OF  THE  RELI- 
GIOUS HISTORY,  BELIEFS  AND  CUSTOMS  OF  THE  PEOPLES  AMONG 
WHOM  THKY  EXPECT  TO  LAl.OUR.  As  THEY  ARE  DELIVERED  HY 
SCHOLARS  OK  HIE  FIRST  RANK,  WHO  ARE  AUTHORITIES  IN  THEIR 
RESPECT  IVE  FIELDS,  IT  IS  EXPECTED  THAT  IN  PUBLISHED  FORM 
THEY    WILL    PROVE   TO    HE  OK   VALUE    TO   STUDENTS    GENERALLY. 


^mmmi^'^mffSi^sa^msff'vsssBr'^^a: 


PREFACE 

Towards  the  close  of  191 2  Dr.  VV.  Douglas  Mackenzie, 
President  of  Hartford  Theological  Seminary,  Hartford, 
Conn.,  invited  me  to  deliver,  as  Lamson  Lecturer  for  191 3, 
a  course  of  eight  lectures  on  Modern  Religious  Movements 
in  India.  The  subject  was  extremely  attractive.  It  was 
clear  that  to  bring  these  many  movements  together,  ar- 
range them  in  related  groups,  and  set  them  forth  as  vary- 
ing expressions  of  a  great  religious  upheaval  would  be  a 
far  more  illuminating  piece  of  work  than  the  description 
of  them  as  units  ever  could  be.  But  the  difficulties  in- 
volved in  the  proposed  investigation  were  so  great  that  it 
was  only  after  much  inward  questioning  as  to  whether  I 
ought  to  dare  the  task  that  I  decided  to  attempt  it. 

The  first  difficulty  of  the  subject  lies  in  the  fact  that  the 
majority  of  these  numerous  and  very  varied  movements, 
scattered  over  every  part  of  India,  have  never  been  de- 
scribed before.  In  the  case  of  a  few  of  the  more  note- 
worthy, excellent  monographs  do  exist.  The  following 
books  and  pamphlets  proved  of  signal  service  in  my  inves- 
tigation : 

Sastri,  History  of  the  Brahma  Sanulj  (including  the 
Prarthana  Samaj ) ;  Griswold,  art.  Arya  Samdj  in  ERE. ; 
Griswold,  The  Out  Rami  Sect;  Griswold,  jl/ir::a  Ghnldm 
Ahmad,  the  Mchdl  Messiah  of  Qadian ;  Griswold,  The 
Riidhd  Swaml  Sect ;  Griswold,  Pattdit  Agnihotri  and  the 
Deva  SamaJ ;  Chirol,  Hdian  Unrest.     There  are  also  s_v- 


T^55SISS25!!S5I^S^55'5S' 


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PREI-ACE 


eral  v.iluable  bioKraphical  works  —  notably,  Max  Muller's 
Riimahishua,   I'rof.  M.   N.  (iiipta's    Gosf.l  of  AriNdma. 
krtslma,  Dayanarula's  Ai,tobioxt„f</,y,  and  Solovyoff  s  .'Av/- 
i-n,  rn.strss  of  /sis,  —  which  enable  the  student  to  see,  in  a 
measure,  the  genesis  of  the  movements  to  which  they  arc 
related.     Hut.  apart   from  these  two  groups  of  good  au- 
thorities, it  was   necessary   to  conduct   the   investigation 
almost  entirely  by  persoiKii  visits  and  interviews,  or,  less 
satisfactorily,  by  correspondence.     Hy  these  means  nearly 
all  the  fresh  matter  in  the  following  chapters  was  gathered. 
A  small  amount  of  the  new  material  comes  from  another 
source,  i/^.,  the  apologetic  and  prop.igandist  literature  of 
the  various  movements ;  but.  with  the  e.vception  of  certain 
systematic  statements  of  creed  (e.g.  AViMd  Sodmi  Mat 
Prakash,  A  Dialo^^iu  about  the  Ihva  Samaj,  and    Lead- 
beater's  Textbook-  of  Theosophy),  these  innumerable  book- 
lets,  [  amphlets  and  tracts  in  many  tongues  have  provided 
only  a  scanty  gleaning  of  significant  facts. 

Hut  the  subject  carries  within  it  a  still  more  intim.ate 
difficulty.  Kven  if  abundance  of  information  were  forth- 
coming about  any  one  of  these  most  noteworthy  uprisings 
of  the  Indian  spirit,  there  would  still  remain  the  difficulty 
of  ,ouferstan,/i,,j,r  it,  the  possibility  of  totally  misconceiving 
the  forces  that  have  neatcd  it,  of  fastening  one's  eyes  on 
externals  and  failing  to  feci  the  beatings  of  the  heart. 

Others  must  decide  whether  I  did  right  in  attempting 
the  task,  and  how  far  I  have  succeeded  in  it.  What 
weighed  with  me  was  the  fact  that  my  past  experience  had 
given  me  a  partial  propar.ation  for  the  work,  and  that  my 
present  circumstances  afford  me  unusual  facilities  for 
getting  the  necessary  information. 

I  spent  in  Calcutta  eleven  years  as  a  Professor  in  a 
Missionary  College  and  five  as  an  Association  Secretary 
among  educated  non-Christians.  During  those  sixteen 
years  I  was  con.stantly  in  touch  with  Chaitanyas.  Brahmas. 


PREFACE 


tx 


Aryas,  Thcnsophists,  followers  of  Ramakrishna  and  young 
men  interested  in  other  North  India  movements.  Two 
pie<  cs  of  work  arose  from  this  contact :  Gffd  and  Gospel 
(1903),  a  booklet  dealing  with  the  Neo-Kfishna  Movement 
in  Bengal,  and  art.  lirAlima  SamHj  in  ERE.  ( 1909). 

During  the  next  five  years  my  duties  required  me  to 
travel  all  over  India  with  little  intermission  and  to  deliver 
religious  addresses  in  all  the  important  towns.  I  was  thus 
brought  into  personal  contact  with  men  of  almost  every 
type  of  religious  belief ;  while  my  one  study  was  Hindu- 
ism. 

A  recent  modification  of  my  work  has  given  me  special 
opportunities  for  interviewing  individuals  and  learning 
facts  with  a  view  to  these  lectures.  F"resh  arrangements, 
made  by  Ur.  J.  R.  Mott  and  the  Committee  in  New  York, 
have  enabled  me  since  the  spring  of  1912  to  spend  the 
summers  in  England  in  literary  work  and  the  winters  in 
India  lecturing  and  teaching.  The  invitation  to  give  the 
Lamson  Lecturer,  reached  me  late  in  1912.  That  winter 
I  visited  liombay,  Jubbiilpore,  Allahabad,  Benares,  Lahore, 
Calcutta,  I'uri,  Madras,  Conjecveram,  Bangalore,  Mysore 
City,  Palamcottah,  Madura,  Trichy,  Tanjore,  Kumbakonam, 
Pudukottai ;  and  almost  everywhere  I  was  able  to  have 
long  conversations  with  intelligent  men  about  the  sect  or 
movement  they  were  interested  in,  to  visit  buildings,  and 
to  pick  up  literature  and  photographs.  The  summer  of 
191 3  was  spent  in  Oxford,  preparing  the  lectures.  This 
enabled  me  to  use  the  Bodleian  Library  and  the  British 
Museum  and  to  consult  many  men  in  and  about  London 
who  have  special  knowledge  of  certain  of  the  movements 
dealt  with.  After  delivering  the  lectures  in  Hartford, 
Conn.,  in  October,  191 3,  I  returned  to  India,  and  visited 
Poona,  Hyderabad  (Deccan),  Bangalore,  Madras,  Trichy, 
Madura,  Palamcottah,  Nagarcoil,  Trevandrum,  Quilon, 
Calicut,    Tellicherry,    Calcutta,    Jamalpore.    Jubbulpore, 


*  PREFACE 

Allahabad.  Cawnporc.  Lucknow.  Agra.  Lahore.  RAjkot 
'  KathuwarX  Hombay.  I  .hereby  gained  much  fre,h  i„for. 
ma  ,0,..  and  wa,  able  to  settle  score,  of  question,  which 
had  arisen  in  my  mind  in  the  course  of  writing  the 
lectures.  * 

Thus,  one  way  or  another.  I  have  ha.I  ,H:rsonal  inter- 
course with  adherents  of  all  the  movements  described  in 
this  book,  with  the  exception  of  a  few  of  the  smallest  and 
most  obscure. 

I  have  felt  cramped  for  want  of  space.  To  deal  with 
the  whole  subject  ade.juately  would  have  required  two  vol- 
umcs  instead  of  one.  I  have  thus  been  compelled  to  com- 
press the  matter  very  seriously  everywhere.     I  trust  this 

uluV'lf'V''  """^'"^  n^y  sentences  and  paragraph, 

unintelligible.     It  certainly  has  reduced  the  last  chapter 

o  rather  an  arid  catalogue  of  facts.     Neces.sarily.  the  eight 

ectures  delivered  in  Hartford  contained  far  less  material 

than  the  book  does. 

Though  I  have  done  my  utmost  to  secure  accuracy  and 
to  avoid  misrepresentation,  the  movements  are  so  varied 
and  so  intricate  that  there  must  be  many  omissions  and 
m..stakes.  Criticism  will  therefore  be  very  warmly  wel- 
comed. Letters  calling  attent  jn  to  errors  and  emis- 
sions, or  suggesting  fresh  points  of  view,  may  be  sent 
either  to  86  College  Street.  Calcutta,  or  to  0.xford 

So  many  friends  in  every  part  of  India,  and  also  in 
England  and  America,  have  helped  me  in  conversation 
and  by  correspondence  that  it  would  be  impossible  to  make 
a  complete  list  of  them.  I  wish  here,  however,  to  express 
my  heartfelt  gratitude  to  every  one  who  has  given  me  per- 
sonal as.sistance.  whether  much  or  little  ;  for.  without  them, 
the  book  could  never  have  been  written.  I  mention  in 
the  footnotes  the  names  of  those  who  have  helped  me 
at  the  most  critical  points,  because  in  these  cases  it  is 
necessary  to  give  the  source  of  my  information.     Kut  my 


PREFACE  ll 

gratitude  is  quite  as  great  to  those  whose  names  arc  not 
mentioned. 

The  portraits  scattered  throuRh  the  text  may  help  readers 
to  seize  in  a  more  vivid  way  the  character  and  tempera- 
ment of  the  men  and  women  who  created  these  rcliRious 
movements.  A  few  of  them  arc  new,  but  all  the  others 
have  l)cen  published  before.  Of  these,  some  arc  quite  well 
known ;  but  the  rest,  having  appeared  only  in  obscure 
Indian  books  and  periodicals,  must  l)C  quite  new  to  the 
general  reader.  In  any  case  it  seems  worth  while  bring- 
ing them  together  as  a  scries  of  religious  leaders. 

I  wish  here  to  express  my  most  grateful  thanks  to  those 
whose  kindness  has  made  possible  the  publication  of  these 
|w>rtraits;  first  to  the  following  for  gifts  of  photographs 
and  leave  to  publish  them  : 


Donors 

The  Committee  of  the  Mu.seum  .mil  Art 
Cfallcry,  Urisiol 

Mr.  N.  C.  Sen.  Private  Secretary  to  the 
Maliarani  of  Coocli  Ilchar  . 


Sir  R.  C.  Hhandarkar 
Sir  N.  (j.  Chandavarkar    . 
Mr.  M.  N.  Katr.ik,  Bomhay 
Dr.  H.  I).  Griswold.  Lahore 
Mr.  Sasipada  Uancrjea,  Calcutta 


Mr.  Mansukhla!  Ravjibliai  Mehta,  Bombay 
Mr.  G.  K.  Devadhar,  Bombay  . 


Portraits 

Raja  Ram  .Mohan  Ray 

Keshab  Chandra  Sen 

(father  of  the  donor) 
His  own 
His  own 

Mr.  K.  R.  Cama 
Mirza  Cihulam  Ahmad 
The  symbolic  picture, 

Plate  X. 
Mr.  R.ijchandra  Ravjibhai 

(brother  of  the  donor) 
The    Honblf    Mr.   G.    K. 

Gokhalf,  C.  1.  E. 


I  owe  very  special  thanks  to  Mr.  Satycndra  Nath  Ta- 
gore,  I.  C.  S.,  Retired,  who  gave  mc  permission  to  take 
a  photographer  into  the  Tagorc  Residence,  Calcutta,  and 
photograph  the  beautiful  portraits  of  his  grandfather  and 
father  (Plates  I  and  III 


"  PREFArE 

Grateful  thank*  are  aUo  due  to  the  following  for  mt- 
miMion  given  to  publish  photographt : 

Th«  UXt  Mr  Juitice  Ranada 

Svimi  r>ay4iMnii4  Hanavjil 

The  guru* 

The  guru 

K4nukrUhi>a     PAr.imah4itiu     and 

Svimi  Vivrk.lnamU 
M4dame  Hlavai^ky  and  Mr*.  Bcaant 
Hit  own 


Mr».  RanuUi  Ranadc,  Pooru 
The  Arya  SamSj,  Uhore    . 
The  Ktdha  S<ami  SatMAg 
The  I)eva  Samlj 
The  RamakrUhna  Mi»»ion 


The  TheiHophicil  Soriely  . 
Mr   R.ii)in<lra  N.ith  Tagore 

My  debt  to  my  friend  Dr.  H.  D.  Griswold  of  Uhore  is 
very  great ;  for  considerable  sections  of  my  third  chapter 
arc  built  upon  his  scholaily  monographs  mentioned  above 
and  he  revised  the  whole  work  for  mc  in  nninuscript  To 
him  and  to  another  friend,  the  Rev.  John  McKenzie  of 
Bombay,  who  kindly  did  for  me  the  troublesome  work 
of  revising  the  proofs,  I  offer  my  unfeigned  gratitude  and 
thanks. 

n  Fkinciiav  RoAt).  Oxromj, 
Uciober  3U,  1914. 


CONTENTS 


cii*mi 
I. 

11 


HmTORK  AL  OUTLINK  Of   THE    PeHIOO      . 

MovRMr.MT<i  FAVouiiiNC  ScmtjL's  KKroRM,  i8]8-i9ij 
I.    Th«  BrShma  S»m.lj      .... 


1. 
3 
4 

RcroRM 

I. 
>. 

3 

4- 

! 

6. 

7 
8. 

9- 

10. 

ti. 


Thr  PrlrthanA  iiamAj  . 
P«r»«c  Reform 
Muhamnudan  Reform 

III.  RcroRM  CiiRiKr.ii  nv  Derr.NCK  or  thr  Old  Faiths, 
1870-1913 

Th«  Arya  Sam.lj . 

SivanAriyana  i*jr4mahattMa 

The  Vedic  Minion 

A  Ca»tlc  in  the  Air 

The  Abmadiyas  of  Qadian 

The  Naxarene  New  Church 

The  Chei  Rimii 

The  l»4moihipanthi!t  . 

The  RAdha  SoAmi  Satiattg 

The  Df  va  SamAj 

Two  Minor  GuriM 

IV.  Full  Dcfe-we  or  the  Oi.n  REi.t(iio\s,  1870-1913 

I.    IWginning!* 

3.    R-lmakfish^a  Paramahaihsa 

3.  Theo«ophy 

4.  Sectarian  Movements  in  Hinduism 

A.  The  M.1dhva« 

B.  The  Chaiunyas      . 

C.  The  iSriVaishnava^ 
I).  Four  Vriishnava  Sects 
£.  The  ^aiva  Siddhinta 

F.  The  Liftg  lyats 

G.  The  Left-hand  6aktas 
//.  The  SmSrtas  . 

J.    Caste  Organizations 

A.  Caste  Conferences 

//.   The  Tiyas 

C    The  Vokka!!?aa 


I  Vaishnava 


Saiva 


I 

'9 

J9 
74 
81 

9« 

101 
101 
llq 
'J$ 
137 

'37 

148 
150 

156 

•57 

'73 
181 

186 
186 
188 
208 
J91 
191 
293 
297 
298 
299 
301 
303 
305 
308 
308 

3" 
3'4 


I 


dv 


CONTKNTS 


«  Th»  HhJfiiU  aturm*  MjhAnuovl4U 

7  Th*  All  liulU  iniUm  HaUHa 

$  the  Jjiiu 

9  Th#  Hikh.    . 

10  The  |>4rtrr« 

11  T)iF  Miih.iriim4it4ti« 
tl.  SrtUtlin  Inlvrriitirj 

V      RKt.i(.ii.i  H  .Vationai  i-m,  iH<)).i9i) 
I      .\ii.iri  (intii 

J     Imliutrv,  S.  ipr»fr,  Kninomlo 
J     St)kU\  4nil  I'iililu4l  Srrme 

,•1.    Ilrlji  fi»f  ihr  l)T\>tt%»fti  CU«*C« 
/>'     l'ni\ir«.il  KiiiuAliim 
<       riie  S.rv4nt»  (if  liiilia  Society 
/'.     riu    Sr\4  S4(|.i 
4-    Kinr  An  .tixl  Mime 
{     I'iMtry 

VI.      SOCUI.  KrKOHM    AM>  SrKVICK.    18J8-1913 

I.  Iliituriial  Outline 

1.  Tlie  N4tii)iiil  Scitial  Cnnfcrrncc 

J.  Frm.ilc  Infanticide 

4.  Clnlil  iti.irri.ijjc 

J.  liny  m.irrugc 

6.  ColyKamy    . 

7.  Willow* 

8.  The  /.cn.ina 
g.  M.irri.ijjr  Exjwnsc!! 

10,  Do.nc^tic  CeremonlM  . 

ir.  UcvudA-iis  (IlicriMlouloi) 

13  Kdur.ition  of  Hdyn 

13.  rilut.ilioii  of  (iirl* 

14.  Cast!'    .... 
1 5-  Ti'miH-r.knrc 

16.  .Soci.d  .SiTvice 

17.  The  Crimin.il  Tril)fi    . 
VII.      .Sk.NIUCANCE  ok    llIK    .MuVKMI.NT, 

Appknhi.x 

GlOSSAKV  ok   I.VniA.N    TER.MS      . 
I.NDEX 


JJ* 

J4i 
347 
Hi 
iU 

Jftft 

37« 
J7« 
jHo 

J87 

J«7 
39" 
J95 
396 
399 
400 
401 

40$ 
406 

4'^7 
407 

414 
416 
418 
421 
4" 
4J4 
4J0 

447 
459 
4*^1 


LIST   OF    PORTRAITS 


R4J4  R*m  .Mt)h4n  K4^,  frnin  ihc  Ute-»iie  purtriil  l>y  MtKg*  In 
Hrutiil  Mtiutim.  Krjii.Miuiril  hy  |)«rtrii4itl<tn  uf  ihr  turn 
miiirti  iiM^tr  Mutrum  mil  Art  (•4tlrr>'  .  ht,mti^fntti 

I,     i'rince  t>t*iirk4  N4lh  Tjgortp,  fnim  tlir  life-«i<i'  |it>rtr4tt  hy 
lUnm  di"  Sihwflrr  In  itir  r4giirr  Krvukiicr,  C4loitt4 
II       M4h4rihl  (>rtK-n<lr4  N4tli   r4|{i)ri'.  Irnrn  \\w  |Nirlr4ll  liy  VV 
ArihiT,  K    A  ,  III  tht  l"4K.>fc  Kcsidrnir.  t4liult4 
III.      Kr^hal)  I  h4nilr4  Sen         ..... 

(  Mr.  Ju»ii<p  K.injil*- 

i  Sir  N.  CJ.  I'h.in(l4v4rk4r         .... 

S.  K    C.    Hh4nd4rk4r 

har^hrilji  Ku'>t4iiiji  C'amm    .... 
I  .Sv.iiiii  I)4).tn4nit4  S4r4iv4tl 
I  Sv.imi  I)4y.in4nil4  .S4r4«V4tl 

Mlr<4  (>hultm  Ahmad 

The  VVifr  of  ihe  Kir»t  R4dh.1  So.lmi  Ouru 

Tht  KirtI  (iiiru 

The  .Stconil  C.uru 

The  Third  (iuru 

Pandit  S.  N.  Aj{nihi>iri.  Gur\i  of  the  Ucva  Sa-iij 
K.lmakrithna  ParnmahaitiM  . 

SvAmi  Vivfk.ln.inda 

Mad.imr  lt|jv.it<tky 

I  Mm.  Iterant 

X.     R.imakrislina  tMching   Ke^h.ili   the   h.irmony  i)f  all    re 
liKiofn        ....... 

Kajch.mdr.i  K4vjil)hai  ..... 

XI.         The  Hon'hic  <;<)(i.>l  Krishn.i  fiokh-ilc,  C   I.  E. 
Kabindr.t  N.ilh  T.inore  .... 

Plana  of  rooms  at  Theosophic  iicadqu.irtcrs 


IV. 

V. 

VI. 

VII. 
VIII 

IX. 


J") 

44 

s% 

7'> 

7^ 

io.> 

109 

nH 
167 
167 
167 
167 
177 

'95 
'9$ 

195 
'V5 


198 
J7'-> 
376 
376 
-31  ■'35 


ABBREVIATIONS  USED  IN  THE  NOTES 


A  Historical  Rcttosped. 
Chhajju  Singh. 
Co'lapse. 

Dubois. 

ERE. 

Gospd  of  R. 
UBS. 

IRM. 

ISR. 

Karaka. 

Miss  Collet. 

Mil. 

ODL. 

Proceedings. 

Ranadc,  Essays. 
Richtcr. 

Sinnctt,  Incidents. 
Social  Reform  in  Bengal. 


A  Historical  Retrospect  of  the  Theosophical 

Society,  by  H.  S.  Olcott. 
The  Life  and  Teachings  ofSwami  Dayanand 

Saraswati.  by  Bawa  Chhajju  Singh. 
The  Collapse  of  Root  Hoomi,  a  reprint   of 

articles  from  the  Madras  Christian  Col- 
lege Magazine. 
Hindu  Manners,  Customs  and  Ceremonies, 

by  J.  A.  Dubois. 
Encyclopctdia  of  Religion  atui  FAhics. 
Gospel  of  Sri  Rdmakrishna,  by  M. 
History  of  the  Brahmo  SamaJ,    by   Siva 

Nath  Sastri. 
i  he  International  Review  of  Missions. 
The  Indian  Social  Reformer. 
History  of  the  Par  sees,  by  Dosabhai  I.-amji 

Karaka. 
Life  and  Letters  of  Raja  Rammohun  Roy,  by 

Sophia  Dobson  Collet. 
A    Modern    Priestess   of  Isis,    by    V.   S. 

SolovyofT. 
Old  Diary  Leaves,  by  11.  S.  Olcott. 
Proceedings   of  the  Society  for   Psychical 

Research. 
Religious  and  Social  Reform,  A  Collection 

of  Kw(;  V  V  and  Speeches,  by  M.  G.  Rai.ade. 
A  History  of  Missions  in  India,  by  Julius 

Richtcr. 
Incidents  in  the  Life  of  Madame  Blavatsky, 

by  A.  P.  Sinnett. 
Social  Reform  in  Bengal,  by  Pandit  Sita- 
natha  Tattvabhushana. 


MODERN  RELICnOUS  MOVEMENTS 
IN  INDIA 


CHAPTER  I 
HISTORICAL   OUTLINE   OF   THE   PERIOD 

I.  Our  subject  is  Modern  Religious  Movements  in  India, 
that  is,  the  fresh  religious  movements  which  have  appeared 
in  India  since  the  effective  introduction  of  Western  influence. 
There  are  two  great  groups  of  religious  facts  the  presence 
of  which  we  must  recognize  continuously  but  which  are 
excluded  from  our  survey  by  the  limitations  of  our  subject. 
These  are,  first,  the  old  religions  of  India,  Hinduism, 
Buddhism,  Jainism,  Zoroastrianism  and  Muhammudanism, 
so  far  as  they  retain  the  form  and  character  they  had  before 
the  coming  of  Western  influence ;  and,  secondly.  Christian 
Missions,  which  are  rather  a  continuation  of  Church  History 
than  a  modern  movement.  The  old  religions  are  the  soil 
from  which  the  modern  movements  spring;  while  it  will 
be  found  that  the  seed  has,  in  the  main,  been  sown  by  Mis- 
sions. Thus,  though  these  great  systems  are  not  included 
in  our  subject,  we  must,  throughout  our  investigation,  keep 
their  constant  activity  and  influence  in  mind. 

It  seems  clear  that  the  efi'cctive  intcrpenetration  of  India 
by  the  W\'st  began  about  1800.  The  first  fresh  religious 
movement  appeared  in  1828;  the  intellectual  awakening 
of  India  began  to  manifest  itself  distinctly  about  the  same 


3      MODERN    RELIGIOUS   MOVEMENTS   IN   INDIA 

time ;  and  the  antecedents  of  both  go  back  to  somewhere 
about  the  beginning  of  the  century.  The  i)eriod  we  have 
to  deal  with  thus  extends  from  uScx)  to  1913. 

In  1800  India  was  in  a  pitiable  i)light.  Early  Hindu 
governments  seldom  succeeded  in  securing  settled  peace 
even  in  the  great  central  region  of  the  country  for  any 
extended  period  of  time;  but  matters  became  much  worse 
when  the  flood  of  Muhammadan  invasion  came  at  the  end 
of  the  twelfth  century.  When  the  nineteenth  century 
dawned,  India  had  scarcely  known  peace  for  six  hundred 
years.  Even  under  the  best  of  the  Mughals  there  was 
fre(|uent  fighting,  and  a  good  deal  of  injustice ;  under  all 
other  Muslim  rulers  there  was  practically  constant  war  and 
fretiuent  outi)reaks  of  barbarity;  while  the  eighteenth 
century  piled  misery  on  misery.  It  is  heartbreaking  to 
read  descriptions  of  India  at  that  time. 

We  can  now  see  that  British  sui)remacy  began  to  assert 
itself  with  the  battle  of  Plassey  in  1757  ;  yet  the  rulers  had 
scarcely  a  detinite  policy  until  the  opening  of  the  new  cen- 
tury ;  and,  even  then,  Britain  had  not  by  any  means  awaked 
to  the  greatness  ancl  the  splendour  of  the  task  set  before  her 
in  India.  We  must  never  forget  that  the  East  India  Com- 
pany  went  to  India  e.\(  hisively  for  commerce,  and  that  the 
British  Empire  sprang  altogether  from  the  necessity,  which 
was  only  very  gradually  realized,  of  providing  a  settled  and 
just  goverrmcnt  in  order  to  make  commerce  possible. 

2.  In  iSoo  Hinduism,  which  was  the  religion  of  at  least 
three-fourths  of  the  po()ulation  of  the  jjeninsula,  consisted, 
in  the  main,  of  two  great  groups  of  sects  and  a  mass  of 
wandering  celibate  ascetics,  who  were  held  to  be  outside 
society.  The  two  great  groups  of  secis  are  the  Vishnuite  and 
the  Sivaite.  The  Vishnuite  sects  were  ver>'  numerous,  both 
in  the  North  and  in  the  South,  and  they  were  T:erhaps,  on  the 
whole,  more  homogeneous  than  the  worshippers  of  §i\-a.     The 


HISTORIC.VL    OUTLINE    OF    THE    PERIOD  3 

leading  Vishnuite  sects  declare  Vishnu  to  be  the  one  God,  and 
yet  they  recognize  the  existence  of  all  the  other  divinities  of 
the  Hindu  pantheon.  They  also  hold  that  Vishnu  has  been 
incarnate  among  men  a  great  many  times,  the  latest  and  chief 
incarnations  being  Rama  and  Krishna.  Worshippers  of  Siva 
declare  that  Siva  is  the  one  Gotl,  but  recognize  also  all  the 
other  gods.  A  special  group  of  Sivaite  sects  has  to  be  noticed, 
namely,  those  who  pay  honour  to  the  wife  of  Siva  as  Kali  or 
Durga.  Both  VishnuitesandSivaitesworshipidols,but  arong 
Sivaites  the  phallic  symbol  is  more  usual  than  images  of  the 
god.  Both  sects  worship  their  gurus,  that  is,  their  teachers, 
as  gotls.  Both  are  fully  orthodo.x  in  the  sense  that  they  retain 
and  enforce  with  great  strictness  the  ancient  Hindu  rules  of 
conduct  which  are  summed  up  under  the  word  ditarma.  Both 
sects  claim  to  be  Vedantists,  but  each  has  its  own  interpreta- 
tion of  the  philosoph}'.  Around  the  Hindu  community  in 
ever>'  part  of  the  country  there  lived  multitudes  of  degraded 
Outcastes,  held  down  in  the  dirt  by  Hiii  law.  They  num- 
ber about  fifty  millions  to-day. 

When  the  century  dawned,  Hindus  were  in  a  pitifully  back- 
ward condition.  Their  subjugation  by  the  Muhammadans 
about  1 200  A.D.  had  been  a  ver>'  serious  trampling  under  foot ; 
and,  wlule  the  reasonable  rule  of  the  Mughals  had  given  them 
a  breathing-space,  the  terrilic  convulsions  of  the  eighteenth 
centur>'  had  more  ihan  undone  all  that  had  been  recovered. 
Learning  had  ahnost  ce-;e(';  ordirar)-  education  scarcely 
existed;  spiritual  religion  wo-,  to  be  met  only  in  the  quietest 
places;  and  a  coarse  idolatry  with  cruel  ai.J  immoral  rites 
held  all  the  great  centres  of  population.  The  condition  of 
South  Indian  Hinduism  at  the  end  of  the  eighteenth  century 
is  very  vividly  reflected  in  I'Abbe  Dubois'  famous  work,  and 
the  Hinduism  of  the  North  at  the  beginning  of  the  nineteenth 
in  the  writings  of  Ram  Mohan  Ray.  The  reader  may  make 
a  rough  guess  at  the  state  of  the  Hindu  community  from  the 


4      MODERN    REUGIOUS   MOVEMENTS   IN   INDIA 

long  list  of  reforms,  smial  and  religious,  which  the  early  mis- 
sionaries felt  t'riven  to  demand  '  and  which  all  the  finer  spirits 
within  Hinduism  have  since  then  recognized  as  altogether 
necessary. 

Buddhism,  which  came  to  the  birth  about  525  B.C.,  attained 
extraordinar>'  greatness  before  the  Christian  era,  and  during 
the  next  six  centuries  not  only  spread  over  the  whole  of  Eastern 
and  Southern  .Xsia,  but  struggled  with  Hinduism  lor  the  pri- 
macy in  India.  Thereafter  it  steadily  declined  in  the  land  of 
its  origin ;  the  Muhammadan  conquest  all  but  destroyed  it ; 
and  Hinduism  gradually  absorbed  what  remained.  Thus 
there  were  practically  no  Buddhists  in  India  proper  at  the 
opening  of  the  nineteenth  century- ,  but  on  the  Himalayas, 
in  Burma  and  in  Ceylon  the  faith  was  still  supr      e. 

Jainism  was  originally  an  agnostic  philosophy  vhich  arose 
a  little  earlier  than  Buddhism,  and,  like  Buddhism,  became 
transformed  at  an  early  date  into  a  religion  and  a  rival  of 
Hinduism.  By  the  beginning  of  our  period  the  ancient  Jain 
community  had  shrunk  to  small  proportions.  They  were 
scattered  over  a  large  part  of  ♦he  country,  and  were  wealthy 
and  prosperous ;  but  there  w  as  no  \igour  in  Jainism ;  and 
there  was  a  slow,  continuous  drift  towards  Hinduism ;  so  that 
the  community  was  steadily  dwindling  in  numbers. 

The  Parsee?  arc  a  small  community  of  Zoroastrian  Persians 
who  fled  from  Persia  to  India  in  the  eighth  century'  a.d.,  and 
have  since  then  remained  a  prosperous  busmess  community, 
very  exclusive  socially  and  very  faithful  to  their  ancient  re- 
ligion. They  originally  settled  in  Gujarat ;  but,  since  early 
last  century,  Bomb;<y  has  been  their  chief  centre. 

In  1800  Muhammadanism  in  India  was  very  orthodox  and 
very  ignorant,  and  was  steadily  deteriorating.  The  collap.5e 
of  the  Muhammadan  governments  and  the  steady  fall  of 
Muslim  character  had  worked  sad  havoc  iii  the  religion  itself. 


HISTORICAL   OUTLINE   OF   THE   PERIOD  S 

Muhammadans  formed  ix-rhaiis  one-sixth  of  the  population. 
They   were   necessarily   discontented   and  caished,   having 
been  con(iuered  Iwth  by  the  Maratha  Ilimlus  and  by  the 
British.     Yet  they  wee  not  so  cowed  nor  so  weak  as  the 
Hindus.     The  B.itish  had  entered  into  the  heritage  of  their 
administration  ;  multitudes  of  Muslims  were  still  government 
ofTicials;  an-.  Urdu,  the  hybrid  tongue  which  had  grown  up 
as  a  medium  of  communication  in  the  Muhammadan  camp, 
was  still  the  official  language  in  the  law-courts  and  elsewhere. 
The  bulk  of  i)ublic  education  was  thus  still  Muhammadan  in 
character ;  and  what  men  studied  most  was  the  Persian  and 
Urdu  languages.    Yet  the  Muslim  community  was  steadily 
declining.    There  was  no  living  movement  of  thought  and  no 
spiritual  leader  among  them. 

3.  Can  we  sec  what  was  the  cause  of  the  great  Awakening 
which  began  about  1800  and  since  then  has  dominated  the  life 
and  history-  of  India  ?  How  was  the  MusUm  period  so  barren 
as  compared  with  the  nineteenth  ccntur>-  ?  How  is  it  that 
European  influence  produced  jiractically  no  results  between 
iSCXJ  and  i8co?  WTiy  did  the  Awakening  begin  at  that 
particular  point  ? 

The  answer  is  that  the  Awakening  's  the  result  of  the  co- 
operation of  t'  /o  forces,  both  of  which  began  their  character- 
istic activity  about  the  same  time,  and  that  it  was  quickened 
by  a  third  which  l)ega;i  to  affect  the  Indian  mind  a  little 
later.  The  two  forces  are  the  British  Government  in  India  as 
it  learned  its  task  during  the  years  at  the  close  of  the  eight- 
eenth and  the  beginning  of  the  nineteenth  centuries,  and 
Protestant  Missions '  as  they  were  shaped  by  the  Serami)ore 
men  and  DufT ;  and  the  third  force  is  the  work  of  the  great 
Orientalists.  The  material  elements  of  Western  ci\-ilization 
have  had  their  influence,  but,  apart  from  the  creative  forces, 

'  Catholic  Missions  have  been  continuously  of  scnicc,  especially  in  edu- 
.,.: i,..»  41.,...  i.T-.  ii.,,i  n/»  tu.r<e"' !'>''■  --li:!"-  in  criMtinu  the  .\wakcnine. 


6      MODKRX    RELIGIOUS    MOVEMFATS    I\    INDIA 

Ihcy  would  have  I.,!  i.,  no  awakt-ninp.     The  proof  of  all  this 
will  ffradually  unfold  itself  in  our  thaplers. 

It  was  necessity  that  drove  the  Kast  India  Company  to  as- 
sume Rovernmental  <luties.    They  had  no  desire  to  rule  India 
far  less  to  reform  the  infdleetjal.  s.Hial  aii.l  re!iKi..us  lift-  of 
the  people.     Th.  y  m-n-  driven  to  UM.iertake  (irst  .,ne  and  then 
another  administrali...  duty.  l,.rause  otherwise  they  could 
not  oi,tam  that  settled  government  and  those  reK-ular  Imancial 
arranKemer.ts  without  whic  hprolital.Ie  commertf  is  impossible 
But  ever>'  step  thej-  took  led  to  another;   and  gradually  the 
conscience  of  Britain  awoke  and  bcRan  to  deman.l  that  India 
should  be  governed  for  the  r.hhI  of  the  people.     It  was  during 
the  last  decades  of  the  eighteenth  centur>-  that  the  old  trading 
company  was  gradually  hamiren.l   into  something  hke  a 
government.     The  men  who  did  the  work  were  Clive,  Hastings 
and  Cornwallis.    A  succession  of  changes  transformed  its 
civil-serxant traders,  whose incomesdepended  on  their  business 
abibty    into  administrators  living  on  a  salar>-  and  strictly 
forbidden  to  make  money  I,y  tra.ling;  while  the  Government 
Use  f  stea.hiy  assuniec'.  new  functions,  and  gre^v  in  knowledge 
of  the  peoi)le. 

Protestant   mi.ssionar>-  histor>-  in    fnd^i  opens  with   the 
Danish  Mission,  which  did  ver>'  remarKabie  work  in    the 
lamil  countr>-  througho-t  the  eighteenth  centur^';    but  it 
was  the  toil  of  Carey  and  his  colleagues  that  roused  first 
Britam  and  then  America  and  the  Continent  to  a  sense  of  their 
duty  to  tne  non-Christian  peo|)les  of  the  world.     WilUam 
Carey,  an  Lngli.h  Bai.lisl.  arrived  in  Calcutta  on  the  nth 
November,  1793,  and,  after  many  wanderings,  settled  as  an 
indigo-plantc-r  near  Malda  in  North  Bengal.     Here  he  studied 
Bengah  and  Sanskrit,  began  the  work  of  translating  the  Bible 
into  Bengali.  gaine,l  his  experience  and  develoiu'd  his  methods. 
In  1800  he  settled  in  Serampore  under  the  Danish  flag;   and 
in  the  same  year  he  Ix'gan  to  ttach  Sanskrit  ;!nd  Bcn^-ali  in 


HISTORICAL    OUTLINE    OF    TIIK    PF.RIOU 


Lord  Wfllcslcy's  Cdllcgi-  in  Calcutta.  Then  it  was  not  lonR 
iM'forc  the  wisor  mrn  l)<)th  in  Missions  an<i  in  thi-  (iovimnu-nt 
Ix'^'an  to  Mr  that,  for  thi-  ininua-<iiral)lf  ta>k  to  Ik-  atiom- 
plishtd,  it  was  most  ni'ccs.sar>'  that  Missions  sh»)ul<l  takt-  a«l- 
vantajjo  of  the  advancing  policy  of  the  (lovernment  and  that 
Government  should  use  Missions  as  a  civilizing  ally.  For 
the  sake  of  the  progress  of  India  cooin-ration  wa.s  indispen- 
sable. 

The  rise  of  Orientalism  is  contemporaneous  with  the  be- 
ginnings of  gooil  government  in  North  India  and  with  the 
develojiment  of  the  new  Mission  propaganda,  but  it  did  not 
touch  the  Indian  mind  until  later.'  It  was  Warren  Hastings 
who  took  the  ste{>s  which  led  to  Kuropeans  becoming  ac- 
quainted with  Sanskrit  and  Hinduism.  By  his  orders  a 
simple  c(xle  of  Hindu  law  was  put  together  and  translated 
into  English  in  lyyf).  In  1785  Charles  Wilkins,  who  had 
l)een  roused  to  the  study  of  Sanskrit  by  Hastings,  published 
a  translation  of  the  Bhagavadgitd ;  and  Sir  William  Jones,  the 

'  .\t  first  sinht  it  seems  verj'  extraonlinary  th;it  our  real  knowledge  of 
Indi.i  should  have  heKun  so  late.  Kuropc  has  known  of  India  supertuially 
from  time  immemorial ;  and  from  a  very  early  date  Indians  have  had  straps 
of  information  about  the  West.  Lonj;  centuries  before  the  Christian  era, 
it  seems  certain  that  Solomon  sent  his  navy  from  the  (.julf  of  .\kabah  to 
Western  Intl'a  ;  and  Indian  merchants  s;iiled  to  the  IVrsian  (iulf  and  brou(;ht 
home  liabyloniai  K'x'ds  and  ideas.  The  conquest  of  the  I'anjab  by  harius 
the  Persian  brought  a  small  amount  of  knowleil^e  to  (ireece;  and  .\lex- 
ander's  matchless  raid  led  to  the  establishment  of  direct  communication 
between  India  and  the  (Ireek  kingdoms.  K  man  traders  carried  on  large 
commerce  with  the  mouths  of  the  Indus,  and  also  with  Southern  India,  in 
the  first  ami  second  Ci-nluries  a.d  Occasionally  travellers  from  the  West 
penetrated  to  India  during  the  Middle  .Vses;  and  a  great  trade  both  by 
caravan  and  by  sea  went  on  uninterruptedly.  Modern  intercourse  begins 
with  Vasco  da  Gama,  the  famous  Portuguese  explorer,  who  sailed  round 
the  Cape  of  Good  Hope  and  reached  the  coast  of  India  at  Calicut  in  Malabar 
in  14q8.  From  that  date  onward.  Portuguese,  Dutch,  French  and  ICnglish 
went  to  India  by  sea,  and  a  large  trade  was  carried  on  ;  yet  until  the  end  of 
the  eighteenth  century  no  serious  attempt  was  made  to  uiiucrsland  India 


arid  lit  I 


ition. 


^RR- 


St.-1 


h 


8      MODKRN    RKUGIOLS    MOVEMKN'TS    IN    INDIA 

first  RTcat  Sanskritisf,  puhlishni  in   178.)  a   translation  of 
Sakuntail,  the  lin.st  of  all  Indian  dramas.     Anothor  F.ng- 
lishman,  nanu-d  Hamilton,  liapiMmd  to  Ir-  passing  through 
Franrt-  .)n  his  way  home,  in  i.Soi,  and  was  arrrstr.1.     During 
his  long  involuntar>'  stay  in    Paris   he   taught  Sanskrit   to 
several  French  sthol  -s  and  ai>o  to  the  (Jernian  iH)et,  Fried- 
rieh  Schlegel.      Iluis  uan  the  tonh  handed  on  to   Kurope. 
The  .iiseovery  of  Sanskrit  led  to  a  revolution  in  the  vieme 
of  language.     About  the  same  time  Kngli^h  scholars  U-gan  the 
study  of  the  llora  and  fauna  of  In.lia.  and  also  of  her  people.' 
4.  But,  though  hist.)r>-  has  shown  deei^ively  that  it  was  the 
British  Government  and   Protestant    Missions  working  tcv 
gethcr  that  pnnluced  the  Awakening  of  India,  we  must  note 
carefully  that,  at  the  outset,  the  (ioverrmient    vehemently 
opiHwed  Missions,     fn  order  to  understand  their  attitude,  we 
mu.st  reali/.e  that  their  only  olijert  was  trade,  and  that  it  was 
purely  for  'he  safeguarding  of  their  trade  that  they  liid  inter- 
fered with  the  polities  of  the  land.     In  tonse(iuena>,  they  re- 
garded themselves  as  in  everv-  sense  the  suetessors  of  the  old 
rulers  and  heirs  to  their  policy  atid  melhcnl,  e.xeept  in  so  far 
as  it  was  necessar\-  to  alter  things  for  the  r^ake  of  trade.     There 
was  another  point.     They  had  won  their  lerritor>-  hy  means  of 
an  Indian  army  composed  mainly  of  liigh-castoHi'ndus,  who 
were  exceedingly  stri(  t  in  keej)ing  all  the  rules  of  caste  and  of 

'  \\V  oimlit  :ils(.  l.>  mention  the  w.mdi-rful  «,)rk  .Icnc  l.y  two  Frrn.hmcn 
.\n.,uclil  ,lu  IVm.n  went  I,.  In.li,.  an.l  i,liim.,l.lv  (.nvailcl  u|H.n  the  I'arstc 
priest>t.M.;ulihim  theUnKuaKcollhrl,,,/.,  Ik- l.miKht  his  .Mss  ami 
hi,  kn..wl.-.lw  t,.  Kurope  in  ,  771 .  an.l  t  hus  l,c.  ..me  the  pioneer  ..f  /or...istrian 
rcsear.h  .n  the  \\e>t.  1-our  year,  later  he  lran.|.,„.|  int.,  Latin  a  Persi  ,„ 
verM.m  of  a  numi.er  of  the  Ipani.ha.!,,  pr,.,l,i,  ,-.l  under  the  or.lers  ,.f  a 
M.iK'hal  I'rin.e  in  the  seventeenth  eentiirv.  It  was  throuch  his  almost 
.n,..mprehensible  Latin  that  S,  h„,„„l,auer  re.eive,!  his  knowlcl^e  ..f  ih- 
\e.lanta  phiI.,so,,hy.  LWhhe  Dubois,  a  Catholi,-  missi.,-arv  who  livc.l 
ami  wan.lere.1  m  the  Tamil  ..nmtry  (r..m  .  7.)-'  to  .  s, ,  wrote  I  huh,  M,un,e„ 
Customs  ,u,d  Cnmo......  ,„„■  of  the  nio.i  vi\i,|  an.l  reliable  descriptions  of 


Mi»do.iH  pra.li..-  Kurtlur,  cvor>-  ...mjHt.nt  ol.s«Tvcr  wa. 
.Uvplv  inipn-ol  with  th.-  ,xlruor.li..ur>-  lu.Ul  llin.luistn  IukI 
ujH.a'tlu'  iHopkv  I'.vt  ry  iKminl  ..(  lifi-  was  nmt...ll.-.l  by  H 
In  cons.-.imn.i-.  tlu-  (iovtrnm.nt  Inlii v.l  It  to  »c  nrrtssao'. 
for  Ihi-  slal.ility  -f  tluir  iM.Mlion.  lu.t  m.rdy  to  nn.jmi/.i-  Iho 
n!i«ions  of  tJu-  tnopK.  of  In.lia,  hut  to  supiK.rt  a...l  patroni/.c 
Ihini  as  fully  as  ihf  native  ruUrs  ha.l  .lone  and  to  protit  t 
thiir  s4,l.lurs  from  any  atti-mpl  l'>  '";>><••  >»»''»  C'hristians. 
Aicor.linnly,  th.y  a.Ioptr.l  thn-c  lines  of  poli.y  from  whuh, 
fur  a  lonn;  timi,  thiy  stuhlM.rnly  nluM'.l  to  move  :» 

a   Th.y  t(K)k  un.Ur  tluir  manantnu-nt  and  patronaKi-  a 
brKf  numlKT  of  Hin.lu  ti-mpUs,    Th-y  advaniT.l  m.mcy  f..r 
rihuildinK  imiH)rtant  shrinis  an.l  f..r  npairinn  otlurs,  and 
paid  thcsalariisof  tluttmpK  ..iVuiaU.ivin  <lo\vn  to  the  cour- 
tesans, whiih  vvtTf  a  nornuil  feature  of  the  great  t.nn)U's  of 
the  South'      I'hey  granted  largi-  sums  of  money  for  saeriliceH 
and  festivals  and'  for  the  feeding  <.f  Hrahmans,     Salv.K-s  of 
eannon  were  Imd  on  the  o. .  asion  of  the  greater  festivals; 
and  government  olVnials  were  ordired  to  Ik-  present  and  to 
>*how  their  intere-t  in  the  celebrations      Even  cruel  and  im- 
moral riles,  such  as  hook-swinging,  practised  in  the  worship 
of  the  gods,  and  the  burning  of  wi.iows,  were  carried  out  under 
Hriti-h  supervi>ion.     In  ord>  r  to  pay  for  all  these  things,  a 
pilgrim-tax  was  imiK)sed,  which  not  only  recouiK'd  the  (lovern- 
menl  for  their  outlay,  but  brought  them  a  handsome  income 
a>  well.     Reformers  in  Kngland  and  India  found  it  a  long  arid 
toilsome  business  to  get  this  patronage  of  idolatry  by  a  Chris- 
tian Government  put  down.    The  last  temple  was  handed 
over  as  late  a:.  1862. 

1  During  the  many  years  th.it  I  m  .  "cl  Hindu  customs  I  cannot  say  that 
1  e\  cr  uhscrved  a  sinj;!"  <>ih-.  'lowovcr  unimiK)rtant  and  simple,  and,  I  may 
add.  howcviT  lillhy  and  dis^;uslin^!,  whiih  (hd  not  rest  on  some  religious 
prim  iple  or  otlier.     Hu'iois.  p.  31. 
■  Kiihtcr,  185   i<)2. 
^  Sec  DCIO*v,  pp».  4*^^  9* 


'  J-K   , 


'I.  .' 


M 


10     MODKRN    KU.h.i,,i;s    M<)VKMENT>i    I\    INDIA 

b  Thc7  :il)v.lut.ly  rrfuw^l  to  allow  any  ml«|.)nary  to  *«ttlc 
In  thnr  trrritory.  (arty  got  a  (cK,tinK  In  Uvu^A  hv  Im,  o,„i„K 
an  in.|iKo-,,l..nt.r;  an.l  he-  wa.  not  ahU-  to  .l.vot.'  hi.  wh..|f 
time  an.|  .nirjo  to  (•hri,tian  work,  until  hr  MttUtl  at  Stratn- 
p..r...  twdv.-  nuUs  north  of  (  al.ulta,  un.Ur  th.-  Danish  llaR 
Many  m.^^,onari.■s.  Im.iI,  Hriti.h  ami  Armrican.  lan.lcl  in 
In.l,a.  only  to  I,.-  .|.,H,rlc..|  hy  the  authorities.  Thin  .policy 
wan  rcvcrse,l  hy  .\.  t  .,f  Parlianj.-nt  in  iHi  <. 

r  Tluy  r.fus..|  to,  mploy  native  Christians  in  any  rapacity 
ami  they  enforee.1  dl  the  rigours  of  Mimlu  law  n^ainst  them. 
In  ihelJenKal  army,  if  any  native  s..|,li,r  wis|».,|  to  Invome  a 
C  hnstian,  he  was  f„r.  ihly  prevenle.1  hy  the  authoritic-s  •   or 
'I  hy  any  eham  e  he  Inranie  l.apti/e.|.  he  was  e,x,H-lle.|  from  the 

T.V'\,  '.'"'  '"■'"'  '"■•■J"'"'^'  «•"*  ^>  ^»r""K  ^'ven  at  the  time 
"f  the  .Mutiny  that  the  serviees  of  thous.imls  of  Imlian  Chrin- 
tians  weie  refus,-,]  by  the  Government. 

Vet  from  quite  an  early  ,late  there  was  a  certain  amount  of 
o.llah<,rat,on  l.tween  the  G<,vernment  an.l  Missions.     When 
Lord  Wellesley  foumk.l.  in  .800.  the  OAlv^c  of  Fort  William 
m  C  alcut.a.  to  ^ive  his  younK'  In.lian  Civilians  a  training  in 
Imhan  lan^uaKes  ami  literature,  Carey  wa.s  th.-  onlv  man  who 
coul.1  he  foumi   to  teach   Sanskrit   ami    Bengali.'     He  Wits 
aa ..nhnK'ly  ap|K.i„,.,|  Professor  ;  ami  for  many  years,  though 
his  chief  w.,rk  was  in  Serampore,  he  spent  one'-half  of  each 
week  in  (  alcutta.  lecturing  to  Imlian  Civilians  in  the  morning' 
an.   preaching  to  the  ,K>or  in  the  evening.     (Jovernm.-nt  aUo 
t.H.k  a.lvantaKe  of  the  Mission  Printing  Pre^s  at  Serampore. 
^\      n       lirst  time  in  history.  Imlian   lan^uaK..  were 
pnnte.   in  th.ir  own  s.  npt ;  ami  th.y  ,leparte.l  in  one  instance 
rom    luir  s,ri.  t  rule  ..f  .h.,>.,rtin,  every  missionary  lamlin^ 
n    n.lu,  be.  an.e  th.-  new  m..n  was  a  skille.1  type-foun.ler. 
ami  was  al>out  to  cut.  f..r  the  missi.>n,  Clunese  type  which  the 
C^n-ernment  woul.l  be  gla.l  to  use.     At  a  later  c'late  the  great 
pn.»^em  of  educaU.,n  drew  the  a.vcrnn.en.  and  Mi^,„. 


IIISTORK  AL   OUTt.lNI.   OF   Till,    PKRIOD  M 

The  prtvnt  wIm-   |».Uiy  of    ;il>^olul.-  r»U«iovu  tuutr.ility 
Wii^  not  ri-a.h..l  until  i«S7.  «'»'». '"  •'"■  '''f"*'^*''  '*»"  ^l^^jny- 
thr  Ka.t  ln.li.i  Company  lanu-  t..  an  in.l,  an.l  the  honu-  G«iv- 
i-mm.nt  iKiamr  <liniily  r.s>"nMliU-  (or  In.lia.     Sime  that 
numunt,  thouKh  many  ln.livi.lual  n..vi-rnm.nt  ..iTiMrs,  »...th 
civil  ami  military',  have  miMntirpntcl   Hrili.h  neutrality  to 
mi-an  wh.it  it  v.-rtainly  mrant  un-U-r  ih.-  Comiuny,  namely, 
ravoiir  to  the-  ul.l  nliKi""-*  »"'»  op|)..Hiii.)n  to  thri^tian  work, 
yet  the  attiluiif  of  liovtrnmrnt  a«t  •^lu  h  ha<.  Inin  ri^ht.     r,vor>' ' 
Christian  lo<lay  ou^ht   to  r»j..iii-  that  the  |H.liiy  of  -tritt 
mi'tralily  was  adoplnl  whin  In.lia  lami-  umlir  the  Crown. 
SotT.i-  pi-ople  wi^lu.l   the  (;ovirnnunt   to   take   a   di'tmiti- 
stanil  in  favour  of  Christianity  an<l  to  uv  its  momy  an<l  in- 
flufme  for  ll.r  brinj^nn  of  In.lia  int.)  the  Chunh;    hut  it  is 
as  I  liar  as  n.nm.lay  that  that  ..ml.l  have  l»rou«ht  only  ilisiis- 
ter  to  the  cause  ..f  Christ.     No  government  can  ever  ilo  the 
work  of  the  Church;  the  government  otVuial  as  such  cannot 
he  an  AjMistle. 

5.  This  discussion  will  enahle  us  to  sympathize  with  a  num- 
hiT  of  i.leas  whiih  have  heen  itilhuntial  in  certain  sections  of 
AnKlo- Indian  siuiely  for  a  hundre.1  an<l  lUty  years,  an.l  arc 
still  held  hy  M>me.  We  can  see  how  it  is  that  men  in  husiness 
and  in  K'o^ernment  have  come  to  Iklieve  that  we  ha.l  hetter 
not  touch  the  relied""  imtl  tivilizati.m  .)f  India,  that  it  is  im- 
possible •.,  alter  them,  or  to  i)r.Hluce  any  lasting  intluen.  e  .m 
In.lian  thou};;ht.  an.l  that  every  attempt  to  intrinluce  change 
is  had  for  the  people.  .)n  the  one  hand,  an.l  a  i;rave  daiiK'er 
to  British  trade  an.l  government,  on  the  other. 

It  is  well  to  n.)tite  that  from  time  t.>  time  men  of  scholar- 
ship and  character  have  hel.l  to  the  old  iH)liiy  and  ideas  in 
these-  matters.  Horace  Hayman  Wilson,  the  fam.nis  Sanskrit 
scholar,  was  opposed  to  Bentinck's  abolition  of  s^ill}  and 
seriously  believed  that  it  would  cause  the  Government  grave 

'  Uclow,  p.  17 


i 

i 

i 


li     MODKR.V    RJXKUolS    MoVKMKNrs    |\    rvi)|\ 

dlffuult)  '     An  4  matlt-r  ..r  r.,.t.  Il,ntimk\  ju.lKti.rnt  wa* 
jUMilud      \„ .lillu  ulty  „r  a„)  kin.I  .lum-      Many  tu.trworthy 
IxrH,,!,,,  nn.l  n.a,M-,  „(  hu»lnr^  rrnn  lhr.,ii«l,.Mt  ihr  nim- 
tm,th  .rntury  hasr  U,,,  .,,,,h«,.,|  ,,,  nlu.alinK  ihr  Indian 
U)T>\  LlUnlHirouKh.  »hin  {«.\irn<ir  {..nrral, 

rrRardcJ  ,hr  ,H.li,i..,l  ruii.  ..f  ,1,..  i;„«|i,h  ,„«.r  a,  .he  mrvitahic 
nmsrciurmi-  ..|  tl.,'  i-.|iuaii..ri  ..|  ||„  Min.lu, ' 

Many  a  l.u>inrH,  man  in  CaLniia  v.h.r,  I  hi.  MUf  t.^lay 
Imt  mi  M  rioiw  ,.ai,..n.an  hol.K  .».  I,  an  opinion.  H.-rr  i.  how 
thr  atlitu.lr  of  th.-  iKopIr  of  (all  uita  U)  mi,,ionH  wa.  (IcsirilH-.! 
in  i8i  J  : 

All  w.T,.  ronvin,..,!  that  n»Hlli..„,  .,M|  «.,r,  and  universal 
unr....   «,.ul.|  nrlainly  a,...n.,Mny  .v.rv  all..n,.(   ,..  ,,r„mo.e 

mHM..nary  rnt^rpriM-,  and.  alH.vr  all,  .ha.  ,h „v.r4,„  of  a 

h.Kh  .a...-  na.iy.  .ol.li.T  ^^„„M  i,,,,  J,,,,,,,  „„,,„  ,(„,  ,|i,,,,„„,j 
c)(  the  army  ami  th,-  overthrow  of  Hniidi  rulr  in  India,' 

Ora.iually  .ho  rv.li,  y  of  r.o\.  rnnunf  was  hrouKhl  inf..  conso- 
run-  ■•  «lii.  th.  ,K,I,ii,al  an.l  nliK'ioii-,  .onvi*  tions  of  .he  pfopU- 
of  H.ilain;   yn.  in  linKs  ii.tl,.  ...n.  hid  |,v  ChriMian  .nlliu 
sM^m  an.l  dim.Hra.i.  f.din«,  tiu'  ,.;.,  i.|.,.>  >„||  ,Krsis(,  and 
find  fr.,,u.nt .  vpn^Mon  in  -  onv.r>.alion  and  |.ul.lic  addresses 
in  arti.  l.-,and  IxH.k-, 

_    Proluhly  no  .hinkin^  man  today  iHlirvs  that  WV.t.rn 
influai.f  i>  pr.Hkuinu  no  Mriou-,  ,  iTcc  t  on  th.^  In.iian  mind' 
yet  wc  nu.M  not  for^;H  that  ..nr  of  ,;..•  ^rratcs,  publicists  who 
ever  hvrd  and  wro..-  i„   I,„|ia,   .v,,,r,,ii„,    Townstn.!.  hdd 
hrouKhout  a  ion,'  lil.,  .ha.  all  the  clTor.s  of  Uri.ain  to  m.Kiify' 
n.iian    thought    and    l,.ha^iour  w.r.    al.M,lut..lv    hoinlcss 
Hire  arc  .u.,  hncf  .,aotation,  fron,  his  voli.n,.' of  K.savs 
Asia  and  Euro [>(■:  ^'' 


'^f,'";/ 


y.^m 


iiisToKu  VL  tn  n.iNK  OK  THi;  ^^;RloI)       ij 

All  the  |M|>rtii  an-  ilim  t.'.l  lo  i.tif  rn.l.  a  ilcMriptton  ft  ihtHt 
Inhrnnt  .liffm-.  'i  Ulwon  Kuroj*  jiwl  .\^i.i  *hi.h  (..r».».l 
unc  L.tiiiiHiil  iH'iniaiuniU    l.>  ...i..|u.r  ihc  othrr  .     U  i« 

raihrr  a  »a.l.l..»mtf  r.tU.it..it  th.u   ihr  tli..iiKht*  ->(  v.  m^ny 
yf4r»  arc  all  ^miinuil  up  !•>  •»  K^-.H  |>.kI  id  four  linrt: 
"  The  ^.a'^t  Iwmid  l'>w  iH-fofi*  the  blast, 
In  |».iliinl  ill-*!*  ili-xlain  , 
She  let  thi  Urtion*  ihutul.r  |M-«t. 
Then  |»luiiK««l  in  th.mn'it  .»K.iin  "' 
A«  yet  there  I',  n..  "i^n  thai  the  Hriltih  are  acrompUihlng 
more  than  the  Konian^  a.n.rnpli'he<l  \n  Hriiain,  that  they  will 
nprea.l  any  tK-rnianently  siuie^^ful  i-Ua*.  or  th-t  they  will  fo«tul 
anylhinn  whatever,     it  i-i  still  true  that   if  they  .leparte.1  or 
were  driven  out  they  woul.l  leave  iKhiii.l  them,  a^*  the  Koiiun-* 
ditl  in  Uritaln,  »|)lenili.l  ukkU.  many  u^U--*  huiUlinK'*.  an  i»- 
creuM'.!  weakuevn  in  the  -^uhjett  jnople,  an.l  a  memory  whiih  11 
a  lenlury  <>(  new  events  would  Ik;  e^lintl.' 

DulxiU  held  Mniilar  ojaniim?*: 

1  venture  to  predict  that  it  H  r.  the  Hriti>h  Government) 
will  attempt  in  vain  to  erteit  any  very  loiuiderahle  *.'  anjje'^  in 
the  xoiial  londilion  of  the  |Ho|,le  of  India,  whoM?  charaiter. 
prinii|)Us,  lunioms  and  inerailiiable  tou»ttvatism  will  alway* 
present  insurmountable  obstacles.* 

It  tH  ncces«iiir>,  tor  .he  un.ii.  uandinR  of  the  histor>  of  the 
nineteenth  tentuiy,  to  reiiU/e  how  inilui-nlial  these  ideas  were 
for  numy  years,  thounh  they  iHgin  to  seem  rather  oldworkl 
and  »)l(HHile>.s  in  the  liKht  of  the  AwakcninR.  and  c>|Keially 
of  the  reli^,'ious  upheaval  we  have  to  deal  with. 

LlTiRMfKE  -  I h(  Rise  mk/  F.xp<t>u'u>n  >•/  Ihf  British  Dominion  in 
hului,  by  Sir  .Vlfred  Lyall.  lA)iul.)n,  Murray,  iS<)4.  Hindu  Slann.rs, 
Customs  and  Cer.monia.  by  J.  .\.  Dulx.is,  thfurd.  flaren.lon  F'rcs*. 
.1  Uiitory  of  .\tis~ioiis  in  Inli-i,  by  Juliu.s  Ruhtcr.  LAjndon,  Oliphant. 
.IjiiJ  diid  Europe,  by  Mereditli  Townsi-nd. 

We  shall  »li\idc  the  peri.xl  of  one  hundred  and  thirteen 
years  with  which  we  deal  into  four  sections. 


P.  xxi. 


»  P.  J7 


-  ?.  x'iil. 


^ 


14     MODERV    RKLIGIOUS    MOVEMENTS    IN    INDIA 

First  Skction:  1800-1828 

I.  In  this  year  1800.  from  which  we  date  the  effective  inter- 
penetra.iun  of  I„.|ia  l.y  the  West,  a  brKc  part  of  the  countr>' 
was  alrea.ly  un.ler  Hrilish  rule,  anti  Lord  Wellesley  was  busy 
brinKTiK  tlie  independent  native  princes  within  the  scone  of  the 
cn.p.re  by  nuans  of  peaceful  treaties.  His  policy  pr  ^•ed  very 
successful,  an.l  exten.led  the  empire  far  and  wide .  In  the  wa-s 
which  arose  his  brother,  hiter  known  as  tlu-  Duke  of  Wcilir..^- 
ton  p  ayed  a  ^-reat  part.  His  policy  n,ay  be  said  to  have  com'- 
plcted  Itself  in  ,849,  when  the  last  remaining  portion  of  India 
proper  was  added  to  the  empire. 

2.  We  have  already  seen  that  Carcy.his  apprenticeship  over, 
iKu   settled  un.ler  the  Danish  flag  at  Seramj-ore  in  1800  and 
had  at  once  become  a  Government  professor  in  Calcutta      He 
gave  a  great  .leal  ..f  time  to  the  translation  of  the  Bible  into 
the  vernaculars  .,f  In.lia  an.l  even  into  the  languages  of  coun- 
tries outside  IiKlia  ;  but  it  was  chietly  l>y  the  w.  .ning  of  actual 
converts   from   Hindui.Mn.  by  his  schools,  newspapers   and 
literature,  that  he  was  able  to  bring  Christian  thought  effec- 
tively to  bear  on  th.-  In.lian  spirit.     But  it  would  have  been 
jmpos.sible  for  him  to  make  his  work  varied  and  effective  had 
1;  not  .een  for  his  two  great  coUeagues,  Marshman  and  Ward 
Carey  ha.  been  a  cobbler,  Marshman  a  Ragged-School  teacher 
and  W  ard  a  printer.     They  were  all  largely  self-taught.     They 
differed  greatly  from  each  other,  but  differed  in  such  a  way  as 
to  supplement  one  another.     Their  methods  of  work  were 
partly  those  which  had  been  developed  by  Danish  missionaries 
m  South  In.ha  in  the  eight  .enth  century,  partlv  new.     The 
^sis  of  aU  their  work  was  preaching  and  translation  of  the 
BiJe.     To  tlus  they  added  the  pubUcaUon  of  Uterature  of 
many  t>pes.  and  very  effectiN-e  journaUsm.     They  had  a  print- 
ng  press  and  ,n  it  Indian  type  was  first  founded  and  used 
Ihey  laid  great  stress  on  education,  and  opened  numerous 


HISrORKAL    OITLINE    OF    THE    I'KRIOD 


'5 


schools  around  them  for  !)oth  t)oys  and  girls.  They  oiH-ncd 
boarding-si  liools  and  or;  hanagcs.  'I'hey  even  attempted 
medical  work,  and  diil  not  neglect  the  lepers.  They  were  most 
eager  '.■<  •!-..!  out  native  missionaries  to  preach  throughout 
♦•^e  (.uiitiy,  .iii.l  -s'.'I'.  that  in  view  built  a  great  college  at 
Sen  '  v,'.  ■•■e,  a'  d  n  ( .  .ved  from  the  King  of  Denmark  author- 
ity '■'  11, it'll  ikgree^  Thfir  study  of  Hinduism  and  the 
Hindu  comi.'.'iiii;/,  convinced  tl  em  that,  for  the  health  of  the 
people,  many  social  and  religious  reforms  were  necessary, 
for  example,  the  total  abolition  of  caste,  the  prohibition  of 
widow-burning,  of  child-marriage,  of  polygamy  and  of  infan- 
ticide, the  granting  to  widows  of  the  right  to  remarry,  the 
prohibition  of  human  sacrifice,  of  the  torturing  of  animals  in 
sacrifice,  of  human  torture  in  worship,  and  of  the  gross  ob- 
scenity practised  in  the  streets.  They  took  great  care  that 
caste  should  be  utterly  exdudeil  from  the  Church  of  Christ. 

In  » 313,  when  it  a  as  necessary  to  renew  the  Charter  of  the 
I^ast  Lidia  Company,  Parliament  insisted,  in  spite  of  the  o])po- 
silion  of  the  Directors  of  the  Company,  on  inserting  a  clause 
in  the  Charter,  giving  mis>ii)narie;^  full  freedom  to  settle  and 
work  in  India.  There  can  be  no  (juestion  that  this  was  largely 
a  result  of  the  wonderful  work  done  at  Serampore.  Soon 
afterwards  there  was  a  great  influx  of  missionaries  into  the 
country. 

During  thi  so  years  a  number  of  individual  Europeans  did 
what  they  could  to  start  Western  education  in  the  great  cities 
of  India  apart  from  missionary  associations.  David  Hare, 
a  Scotch  watchmaker,  was  the  pioneer  of  English  studies 
among  boys  in  Calcutta ;  and  a  Civil  Servant,  Mr.  Drinkwater 
Bethune,  succeeded  in  starting  a  school  for  Hindu  girls  in  the 
same  city.  The  Hon'ble  Mr.  Mountstuart  Elphinstonc 
led  both  the  Hindu  and  the  Parsee  community  in  Bombay 
to  modern  education.  His  name  is  perpetuated  in  the 
Government  College  of  that  city. 


1 6     MODERN    RELIGIOUS    MOVEMENTS    IN    INDIA 

3.  Three  iiu-n  ^tand  out  as  pioneer  Orientalists  during  these 
years,  the  fjreat  Colebrooke,  to  whom  ahiiosf  every  aspect  of 
Sanskrit  and  Hindu  stud-  runs  back,  H.  ii.  Wilson,  who  pub- 
li>hi(i  a  number  of  ver>'  useful  works,  and  Tod,  a  military 
ofTicer,  who  studied  the  poetr>-,  traditions  and  ti  toms  of  the 
Rajputs  so  thorou^^hly  that  his  Kajasthdn  is  to  this  day  the 
greatest  and  most  beautiful  work  upon  that  people  and  their 
count  r)'. 

4.  Hut  for  our  subject  the  most  interesting  name  is  that 
of  Ram  Mohan  Ray,  the  founder  of  the  Ikahma  Samaj. 
We  shall  deal  with  his  work  in  our  next  cha|)ter.  Here  wc 
note  sim[)ly  that  the  years  from  1800  to  1828  were  the  years 
that  formed  him,  and  that  while  he  was  influenced  by 
Hinduism,  Islam  and  Buddhism,  the  forces  which  proved 
creative  in  him  were  unquestionably  Christianity  and  the 
intUunce  of  the  West  in  general.  During  these  years  he 
published  almost  ail  his  books  and  conducted  a  vigorous 
agitation  in  Calcutta  against  widow-burning,  which  proved 
of  great  prac  tical  value. 

No  fn  sh  religious  movement  worthy  of  notice  appeared 
during  luese  years. 

LiTKK.AriKi;.  —  Lyall.  as  aliove.  Marshman's  Ilistorx  of  India. 
ICc/Zm/o' and  ILifliiv^s  \n  Rulers  of  India  Sciiis,  O.xford  University 
Press.  Life  of  U  illi.nn  C, in y.Uy  (.Worgv  Smith,  in  Evcr>-man's 
Lii)rary.  C<iri\\  M.ir.shman  and  Ward,  l)y  GeorKe  Smith.  For  the 
rise  of  Orientalism  see  Macdonell's  Sanskrit  Lileraturc,  chap.  I. 

Secon'd  Section-:  i 828-1870 

I.  The  British  Knipire  in  India  continued  to  expand  during 
these  years  until  it  covered  the  whole  of  India.  The  last 
portion  to  be  added,  namely  the  Panjab,  was  annexed  in  1849, 
at  the  conclusion  of  the  second  Sikh  war. 

The  Mutiny  of  1857-1858  extends  across  the  miduie  of  our 
period  like  a  dark  bar,  but  we  need  not,  in  this  brief  historical 


HISTORICAL    OUTLINE    OF    THE    PERIOD  17 

outline,  attempt  to  deal  with  it.  It  was  essentially  a  reaction, 
a  natural  and  almost  inevitable  result  of  the  rapid  tontiuest 
of  the  countr>'  and  of  the  numerous  reforms  iniiiostd  on  a  most 
conservative  people.  So  far  from  checking  -he  process  of  the 
buildinR  up  of  the  empire,  the  Mutiny,  in  the  long  run,  pro- 
duced most  beneficial  results ;  for  the  Crown  became  directly 
responsible  for  India ;  and  both  policy  and  method  were  clari- 
fied and  simpUfied,  to  the  immeasurable  benefit  of  India. 

Apart  from  the  completion  of  the  empire,  the  wiiolc  activity 
of  the  Government  throughout  this  section  might  be  de- 
scribed as  one  long  programme  of  reform  ;  aiid  this  aspect  of 
its  work  is  of  more  importance  for  our  subject  than  the  exten- 
sion of  the  frontiers  and  the  wars  that  shook  down  the  old 
rulers.  Wc  take  the  beginning  of  the  Governor-Cieneralship 
of  Ixird  William  Bentinck  as  the  date  of  the  ;>pening  of  'his 
section  of  our  period,  because  he  initiated  the  policy  of  reform, 
and  began  to  apply  in  serious  earnest  the  conviction,  which 
had  taken  hold  of  the  best  minds  at  home,  that  Britain  must 
govern  India  for  the  good  of  India.  The  reforms  which  he 
introduced  may  be  best  understocxl  if  we  take  them  in  three 
groups. 

The  first  group  consists  of  a  list  of  cruel  pn^  ;  ces  which 
had  long  been  customary  in  India,  and  were  closely  con- 
nected with  the  religious  life  of  the  people  The  principle 
on  which  the  government  decided  to  interfere  with  these  re- 
ligious customs  is  this,  that  to  interfere  with  religion  a  s  such  is 
l>eyond  the  province  of  rulers,  but  to  prohibit  customs  which 
are  grossly  immoral  and  revolting  to  humanity  is  a  most  serious 
duty,  even  though  these  customs,  through  superstition  and 
long  tradition,  have  come  to  be  regarded  as  most  sacred. 
The  chief  of  these  customs  prohibited  were  sali,  the  burning  of 
a  widow  along  with  her  husband's  body,  thagi}  the  strangling 
and  robberyof  travellers, female  infanticide  and  human  sacrilice. 

'  See  below,  p.  42:  n. 
C 


ciiJ-^*.* 


i8     MODERN'    RELIGIOUS    MO\EMENTS    IX    INDIA 


i 


1 


Ml 


The  second  group  of  refvjrms  s  under  the  head  of  the 

recognition  of  human  equalitj  It  was  decided  that  no 
native  of  India  should  sulTer  in  an\'  way  because  of  his  reli- 
gious opinion^,  but  that  all  should  bo  absolutely  ccjual  before 
the  law.  The  Siime  idea  found  practical  expression  in  the 
largely  extended  employment  of  Indians  in  (Government  ser- 
vice;  but  the  reason  the  Directors  had  for  asking  Lord  Wil- 
liam to  initiate  tlie  reform  was  the  necessity  of  economy. 

The  third  set  of  reforms  gathers  round  the  Knglish  language. 
Fi)r  years  there  had  been  a  serious  controversy  among  gov- 
ernment olh(  ials  as  to  whether  Go>  ernmenl  should  supjH)rt 
Oriental  or  Western  education.     The  great  .success  of  DulT's 
work  in  Calcutta,  which  we  shall  notice  below,  and  the  |)ower- 
ful    advocacy   of    Macaulay,   who    was   Legal    Member  of 
Council  under  Lord  Bentinck,  enabled  the  Governor-Cnneral 
to  decide  in  favour  of  nuMlern  education.     The  Knglish  lan- 
guage became  the  official  tongue  of    the  empire,  and    the 
vehicle  of   instruction  in  all    higher   education.     No   more 
momentous  decision  was  ever  Uiken  at   the   Indian   Coun- 
cil Board.     The  working  out  of  a  new  poUcy  in  etiucation  was 
ncces.sarily  left  to  Lord  Bentinck's  succes.sors.     Government 
schools  and  colleges  grew  and  multiplied;  medical  education 
was  introduced;    vernacular  education  was  not  neglected; 
and,  in  the  midst  of  the  throes  of  the  Mutiny,  the  new  system 
was  crowned  by  the  establishment  of  universities  at  Calcutta, 
Bombay  and  Madras. 

The  results  produced  b>-  English  education  in  India  are 
revolutionar)'  in  the  highest  degree.  The  following  pages  will 
give  much  evitlence  of  the  extraordinary  changes  in  j)rogress  ; 
but,  so  far  as  one  can  see,  we  have  not  nearly  reached  the  end 
of  the  evolution ;  and  no  man  can  foretell  what  the  ultimate 
result  will  be. 

Other  reforms  of  considerable  magnitude  followed.  In 
1843  'in  iict  was  passed  U)  render  slavery  in  Inilia  illegal ; 


I 


HISTORICAL    OUTLINE    OF    THE    PERIOD 


»9 


and,  in  tonscqucncc,  durinK  the  following  years  vast 
numbers  of  people  who  hail  been  lx)rn  and  brouKht  up  in 
slavery  gratlually  accjuired  liberty.  Lord  Dalhousie  (1848- 
1856)  introduced  many  reforms  into  the  administration. 
lUs  aits  led  to  great  miiirovenunts  in  the  life  and  l)ros- 
jierity  of  the  people  throughout  the  vast  empire.  Amongst 
these  was  a  law  prohibiting  cei  lin  gross  obscenities  which 
liilherto  had  been  common  in  the  streets  of  Indian  cities. 
A  clause  had  to  be  inserted  excluding  the  temples,  images 
and  cars  of  Hindu  gods  from  the  operation  of  the  law. 

But  the  most  far-reaching  and  precious  reform  of  this  sec- 
tion of  lustory  was  the  assumption  of  the  government  of  India 
by  the  Crown.  Ever>-  part  of  the  service  was  quickened,  puri- 
fied and  in\igorated  under  the  new  system. 

2.  In  Missions  these  decades  arc  marked  chiefly  by  great 
acti\ity  in  education,  especially  in  English  education,  and  by 
a  brilliant  development  of  missionary'  mechiKl  in  many  direc- 
tions. The  number  of  missionaries  engaged  in  the  Empire 
increased  ver>-  greatly  during  those  years;  and  the  area 
covered  by  missions  expanded  with  the  Empire. 

In  1830  a  young  Scotch  missionary  named  Alexander  DufI 
arrived  in  Calcutta.  He  decided  to  open  a  school  for  the 
teaching  of  English,  believing  that  nothing  would  do  so  much 
for  the  opening  of  the  Hindu  mind  as  intercourse  with  the 
spirit  of  the  West  tlirough  the  medium  of  the  English  language. 
Ram  Mohan  Ray  obtained  rooms  for  him  in  which  to  start  his 
school  and  brought  him  some  of  his  earliest  pupils.  His  work 
rested  on  two  convictions.  The  first  of  these  was  this,  that 
the  liighest  form  of  education  is  Christian  education,  namely, 
a  thoroughly  sound  intellectual  and  scientific  training,  built 
on  the  moral  and  religious  principles  of  Christ.  To  him  the 
teaching  of  the  Bible  was  the  most  essential  element  in  the  edu- 
cation he  gave.  Apart  from  that,  mere  intellectual  drill  might 
do  mx)re  harm  than  good.    His  second  con\iction  was  that  a 


fi^V'-i^: 


20     MODERN    RtXKIIOL'S    MOVEMENTS    IN    INDIA 


mcMlcrn  nlucation  could  Ik-  f^\\xn  to  the  Indian  only  through 
the  niidium  of  Knj^lish,  because  their  own  vernaculars  did  not 
contain  the  Ixtok^  necessary  for  a  miMlern  education.  His 
work  oiMricd  a  new  missionary  era  in  India.  His  sch(K)l  be- 
came extraordinarily  |H)pular;  all  the  most  promising  young 
men  of  the  ( ily  llx  ked  to  him  ;  and  the  results  of  his  teach- 
ing were  \vr\-  remarkable.  W'otern  thought  caused  a  great 
ferment  in  their  minds,  bnakiiig  down  the  old  ideas  with 
great  nipidity  ;  and  the  daily  Scripture  lesson  filled  them  with 
Christian  thought.  Soon  a  stream  of  tine  young  fellows 
began  to  [)ass  out  of  Hinduism  into  the  Christian  Church, 
and  DulT's  work  and  Christianity  became  the  most  absorbing 
topic  of  conversation  throuuliout  the  Hindu  ctmimunity. 
Dr.  John  WiKon  starletl  similar  work  in  Bombay  and  John 
An<lerson  in  Mailras.  These  were  followed  by  other  mission- 
arie>  in  other  centn  s. 

Duriii;,'  these  decades  the  Christian  cxlucation  of  girls  was 
pushed  rapidly  forward,  and  its  methiKis  well  worked  out.  It 
was  the  desire  to  spread  girls'  schools  far  and  wiile  that  led  to 
the  rapid  increase  of  women  missionaries  and  fmally  to  a  great 
influx  of  unmarried  lady  missionaries.  Further  contact 
with  the  people  showed  the  piteous  needs  of  the  women  of 
the  upper  classes  shut  up  in  zenanas ;  and  consecjuently  from 
about  1S54  there  was  developed  a  new  method  of  mi.-sionar)' 
ser\  ice,  the  \  isitation  of  zenanas  by  women  missionaries  and 
their  assistants.  It  was  during  this  section  of  our  period 
also  that  medical  missions  took  shape.  During  all  the  pre- 
xious  years  a  little  medical  help  had  been  given  at  various 
points;  but  now  the  Christian  conscience  of  Europe  and 
America  was  stirred  to  bring  medical  help  to  the  millions 
of  the  comnn)n  people  of  India,  for  whom  no  skilled  assistance 
in  the  time  of  trouble  and  c?ath  was  available.  Gradually 
the  idea  took  shape,  and  produced  the  Medical  Mission,  i.e. 
a  Christian  medical  man.  sent  out  to  heal  and  to  preach,  well 


niSTORIC\L   OUTLINE   OF   THE    PERIOD         2t 

equipped  with  knowledge,  with  medicine  and  with  surgical 
■  implements,  and  backed  also  with  a  dispensan".  hospital  and 
assistants.  Here  again  the  sufferings  of  the  women  of  India 
led  to  something  new.  Men  could  not  enter  the  zenanas,  and 
vet  in  them  much  of  the  tragedy  of  Hindu  pain  -nd  »lcath 
't(K)k  plac'-.  Such  was  the  origin  of  the  woman  me  lical  mis- 
sionary, one  of  the  most  precious  forms  of  help  ever  sent  to 
India.  Orphanages,  widows'  homes  and  famine  relief  were 
all  used  to  st)me  extent  during  these  years,  but  their  full  ile- 
velopment  comes  later. 

3.  The  years  1828-1870  saw  the  flowering  of  Oriental 
scholarship.  Ho<lgson  discovered  the  literature  of  Northern 
Buddhism  during  his  residence  in  Nepal  from  iH.^.v  1H44. 
Roth  published  his  epoch-making  treatise  on  The  Ulcniliire 
and  the  History  of  lite  Veda  in  1846,  and,  in  collaboration  with 
Bohtlingk,  bjgan  the  Issue  of  the  great  Petersburg  Lexicon 
in  1852.  Max  Muller's  Text  of  the  Rigvcda  was  issued  between 
i84()  and  1875.  Meantime  Prinsep  and  Cunningham  laid 
the  foundations  of  our  knowledge  of  Indian  art,  epigraphy  antl 
arch.Tology.  Even  at  this  date  the  work  of  Oriental  scholars 
did  not  influence  the  Indian  mind  seriously. 

4.  The  new  educational  policy  of  tiie  Government  created 
during  these  years  the  m(Klern  educated  class  of  India.  These 
are  men  who  think  and  speak  in  English  habitually,  who  are 
proud  of  their  citizensliip  •>  the  British  Empire,  who  are  de- 
voted to  English  literatu.e,  and  whose  intellectual  life  has 
been  abnost  entirely  formed  by  the  thought  of  the  West. 
Large  numbers  of  them  enter  government  service,  while  the 
rest  practise  law.  medicine  or  teaching,  or  take  to  journalism 
or  business.  We  must  also  note  that  the  jwwcrful  excitement 
which  has  sufficed  to  create  the  religious  movements  we  have 
to  deal  with  is  abnost  entirely  confined  to  those  who  have 
had  an  English  education. 

Tt  was  in  Bengal  and  Bombay  that  the  results  of  the  new 


:s•lt,:^■'m^J^i 


ii 


31     MODERN'    RfXlGJOUS    MOVEMEKTS    IN    INDIA 

IX)liiy  baami-  lirsl  lonspinums.  riu-  Hfnj;ali>  in  tho  East 
and  the  Parscts  and  Marathas  in  the  V\V.>,t  t«H.k  viry  ramrly 
ti)  Mnnlish  iducatinn.  Madras  fi)Iii»wcii,  ami  took  (\  itc  as 
ninth  advantaKi-  of  ihi-  mw  situation.  Thr  Miihanniiadans 
on  thi-  whole  hclil  baik,  l)ut  one  prominent  man,  Sir  Syed 
Ahmad  Khan,  was  far-sij^hled  enough  to  see  the  folly  of 
this  attitude  and  did  all  he  .  ould  to  brinj,'  his  jK-ople  into 
line. 

S.  We  have  already  noliteil  Ram  Mohan  Ray's  activity  as 
a  writer  and  social  reformer.     His  greatest  achievement  coin- 
cides with  the  opening  year  of  this  section  of  our  periinl.     In 
i8j8  he  foundetl  the  Mrahma  Samaj,  a  thei>tii  S(h  iety,  opjxjscd 
to  iHilylheism,  mytholo^')'  and  idol.itry,  the  rir>t  and  most 
influential  of  all  the  relif,'ious  movements  we  have  to  deal  with. 
But,  eighteen  months  after  it  was  founded,  he  sailed  for  Kng- 
land  and  never  returned.     'Ihe  new  society  would  have  died, 
had  it  not  been  for  the  hnamial  sujiiMirt  of  one  of  his  friends, 
Trince  Dwarka  Nath  Tagore.     In  1842  Delnndra  Nalh  Ta- 
gore.  the  youthful  son  of  Rama  Mohan  Ray's  friend,  entered 
the  Samij,  and  soon  became  recogni/.ed  as  its  leader.     A  new 
period  of  growth  and  fruitful  labour  followed.     For  nearly 
twenty  years  longer  the  Urfdima  Samaj  continued  to  be  the 
most  prominent  indigenous  religious  mo\ement.     Just  after 
the  Mutiny  a  young  Ikngali,  named  Keshab  Chandra  Sen, 
bicame  a  member,  and  sum  displayed  remarkable  jwwcrs. 
He  led  the  little  community  into  siKial  reform,  philanthropy 
and  also,  in  some  degree,  into  discipleship  to  Christ. 

From  the  Hrahma  Samaj  there  sprang  in  1867  a  kindred 
organization  in  Bombay,  Inown  as  the  Prarthana  Samaj.  Its 
most  prominent  leaders  belong  to  a  later  day.  The  Parsee?; 
of  Bombay  were  busy  at  tlie  same  time  with  educational  and 
social  n.'form,  but  no  organization  sprang  up  among  them. 

We  ought  also  to  notice  that  in  1856,  largely  as  a  result  of 
the  agitation  of  a  Calcutta  Braliman.  Pandit  Isvara  Chand.ra 


msroKicAL  outlim;  oi    rut;  ilkiod       li 

Vulyasagarii,  the  (iovcrnmint  pohJil  a  law  IcguluinK  the  u- 
marrianrof  Hinilu  widows, 

Sir  Synl  Ahina.l  Khan,  wh(»sc  iiillu.-ncc  on  llu-  .Nfuliamnia- 
lian  lomnvmily  wi-  have  ulroa<ly  nutt<l,  was  an  raKir  !«Kial 
and  nliK'iou^  nfornicr,  but  hi-s  most  notable  arhiivinunt  wan 
the  foundation  of  the  Muhaniniadan  C'oll.'Hf  at  Alik'arh, 
which  has  ilonc  a  great  deal  Xo  rouse  the  Muhamniadans  of 
North  India  to  accept  mo<lern  thought  and  to  take  their 
rightful  |)lacc  in  government  and  education  in  t'lese  nuKlern 
days. 

I.irt.RArrRK.  -  I.yall,  as  atiove.  Indi.i  und>r  V'ulvrli,  !>>■  L.  J. 
TrdttiT,  I-ondon,  Allen,  1HS6,  i  vols.  H.utin.k,  Ihillh'usi,'  and 
Cmniiiti  ill  Rulers  of  Iiitlia  Stries.  Trivilyaii's  /.//f  <»/  Mitniul^iy. 
riif  AJiiiiiiislrilii'H  cf  till  E.t\l  Iittlui  (.omp.iHw  l)y  J.  \V.  Kaye, 
London,  Ucnlity,  iS^  d'tMrilie^  the  Rreal  rifortn>).  Jlif  Suppr.s- 
sion  of  tliinutii  S.uriH,,-.  Siitlrf  iiinl  l'>»i.i!i-  hi(ditli<  idi,  Mailras, 
C.  L.  S.  I  ,  iS()S,  two  and  a  half  annas  (abridged  from  Kaye). 
Rii  liter's  History  of  Misiioiis  in  India;  and  (icorge  Smith's  Lives  of 
Duff  and  Wilson. 


Third  Sfaiion:  1870  1895 

I.  Continuous  progress  in  the  atlaptation  of  British  admin- 
istration to  the  needs  of  India  may  be  said  to  sum  up  the  iK)licy 
and  the  work  of  the  government  during  those  thirty  years. 
A  ft  points  ought  to  be  defmitely  mentioned.  Perhaps  the 
greatest  social  advance  made  by  (Jovernment  has  been  the 
elalxiration  oi  the  Famine  CckIc,  whereby  pro\isit)n  is  made 
from  year  to  year  for  the  possible  arrival  of  serious  famine. 
Elalxirate  instructions,  the  reasoned  outcome  t)f  very  wide 
and  vety  varied  ex]>erience,  are  also  laid  down  for  the  guid- 
ance of  officers  vvh '  have  to  deal  with  famine  conditions.  A 
Local  Self-government  Rill  was  passed  by  Lord  Ripon's 
Government  with  the  detinitc  purpose  of  educating  the 
people   in    self-government.     Good   has  certainly    resulted 


^ilK.  . 


34     MODKRN    KKl.Kaoi'S    MOVKMKNT!'.    !N    INDIA 


(mm  it  but  rml  (luitc  mi  much  an  w,\n  liMiknl  fur  The  only 
»»tliir  Mt  wliiih  \vr  iietd  iiDtiii-  is  the  \ti^-  <»f  CuriMnt  .Vl. 
|).i>^('(l  in  iM<>i,  whiih  |iri)hihit^  a  hu^ilntul  from  living  with 
hi?*  wife  iM'fitri'  -^he  rt'.iihi"*  the  age  «>f  twilve. 

1  l'u>m  thf  vir>-  hirlh  nf  mivsinnary  work  in  ImUa  there 
h.nllHi  niliAulnl  nun  w>'i»h.iti  jfiven  tlieir  livj-stn  toilanmnK-'t 
the  Outi.i^ti"^.  Iiiil  fur  a  li>nj»  time  comparatively  little  fruit 
a|)|H.iritl  Ir-'in  iSjfi  to  iHyy  the  South  of  India  suffered 
from  .in  Jiip.iliinK  famine.  Kverjwhere  nu-»>ion.iries  threw 
theniMlve-,  into  the  work  of  saving  life  ami  alKviatinK'  dis- 
tress; and  llii-.  pieie  of  disinteresteil  service  lirouRht  its  re- 
ward. I-rom  1H80  onwanis  j?reat  masses  of  the  (Xitiastes  of 
South  India  pa^^ed  into  the  Church  of  Christ,  rhe  movement 
has  since  spread  to  the  North.  It  has  proved  the  most 
sij;nal  of  .dl  the  object  lessons  ^iven  to  India  hy  Christians. 

Women's  work  for  women,  and  meilical  work,  l)oth  of  which 
tiK)k  shape,  as  we  have  seen,  In-fore  1870,  have  become  greatly 
I  .(tanded  and  liil  further  improved  in  methtnl  sin(<-  then. 
Till  M'  years  I  ive  aKo  seen  the  orj?ani/ation  of  systematic 
Christian  wtirk  for  U-jK-rs.  Numerous  hospitals  h.ive  been 
built  for  them;  and  in  many  places  badly  managed  shelters 
h  ive  been  bmu-jht  under  Christian  care,  and  are  now  doini; 
wondirful  work.  A  large  projKJrtion  of  the  lejK-rs  cared  for 
l)v  Christians  Income  Christians. 

The  r.ipid  spread  of  Knglish  educati«^n  has  pnxluced  a  very 
large  student  cbss,  studying  in  three dilTerent  tyjH-sof  institu- 
tions, government ,  mi^sionar)'  and  native  sch(M)ls  and  colleges. 
The  attention  of  Christians  has  }x«en  drawn  to  the  moral  and 
religious  needs  of  this  interesting  group  of  young  men  in  a  num- 
ber of  ways,  and  also  to  the  still  larger  group  who  are  beyond 
the  student  st.ige.  Methoils  of  work  have  been  steadily  im- 
proved in  Christian  institutions.  Hostels  for  non-Christians 
have  been  built  in  considerable  numbers,  and,  under  devoted 
Ciuisliaii  iiiaiiagcmcnt,  have  produced  sutli  excellent  results 


♦ 


HlSloklCAL   oUmSK   OF    THh    W.MOD  iS 

that  .h.r.  i.  a  luu.l  .ry  (..r  tW  ..xt.-n.ion  ..(  the  hmtrl  syn.j'm 

o.„n...ca  wi.h  a  .inKl.- u.lU«.- or  nuan.  for  ,hc  .iu.l..U,^^^^^ 
,,,i„..,  i,  ,Koa.rcationuf  the.,  y.ars         hoN-mn, 
mI,,',  (luiiian  A.vHia.i..,,,  whi.h  h;ul  l>.vn  worWm«  amonK 
,.;,rup.  .u,.f..r  Mvcral  .lc-.a.!e..U^an  to  t.ach  out  to  In.  i.mn 
,K„h  (  l>ri>tian  ;m.l  non  Christian,  in  the  ycvu  „,*,.  ami  h^H 
prov.l  MUKnaarly  ,-pular  an.l  dlkknt.     1]-  /^^^ J"'''  " 
ChriMian   like,   tho   A.^niation   Uvausc   o(   its  clc-m-nrattc 
government  an.l  the-  variety  of  its  activities.     To  the  young 
Ilin.lu  the  AsxHiation  has  provcil  a  very  great  Innm  tn  many  a 
town      It  i.  to  him  at  ome  a  hai.py  ^nial  dub  an.l  a  centre 
of  r.li«io..s  in,lnu ti..n.     Its  organi/Uion  an.l  melh.Hls  have 
been  copie.l  by  ever>-  religi..u^  Kroup  thr..ugh..ul  In-ha.       _ 

,    If  ( Mental  stu.ly  n..were.l  Ik  fore  1870.  we  may  say  that  Us 
fruit  was  phukcl  .luring  the  next  thirty  years.     (Ireat  tna.ses 
of  the  knowle-lge  aciuire.l  by  tlu-  lea.ling  vholars  ,n  previous 
Ueca.le.  were  ma.le  available  for  the  onlinary  man  .lunng 
these  years.     We  n.e.l  only  refer  to  these  magniluent  ser.es 
of  Nolum.-,  m  S,urnl  Hooks  of  the  E.ist,  TrUbner'.  Oruntal 
Serin    riw  ILin'ird  OricuUil  Series  an.l  M.  N.  Dutfs  !...»« 
lUt  of  translations.     Several  ..f  the  Inn.ks  publishe.l  «lurmg 
these  years  have  clin.be.l  I.,  fame.  n..tably  IMwin  Amol.l  ^| 
/  /.;/,/  of  .Uia  an.l  Tlu-  Son^  Cdrstial.     ChiMers,  a  young  civil 
s.rv.nt  in  (\vlon.  publi>lu.l  in   1875  a  Dicti.mary  of  I  ah, 
an.l  tlms  lai.l  the  basis  of  the  scienti»k  study  of  the  literature 
of  eurlv  Bu.l.lhism.    Since  1870  Oriental  study  has  rcactwl 
very   p.werfuUy   on    the    In.lian    min.l    in    various    ways. 
In.iian  sih..Lirs.  train.'.l  in  Kun.pean  metho.ls,  have  done 
brilliant  ser\  ice  both  in  the  editing  of  texts  and  in  transla- 
tion. .      . 

4.  The  reason  whv  vrc  date  this  section  of  our  period  from 
1870  is  that  from  aixmt  that  date  a  great  change  manifests 
its..'lJ  in  the  spirit  of  the  educated  classes  of  India.     Hitherto 


^r-tmmmMijai2:2i.'z^jm:s^^^ 


Jft     MODKkN    RKI.KitOl'S    MOVF.MJA'TS    IN'    INDIA 

ihcy  havr  \mn  .I.Kile  pupiU :  mm  tluy  I). gin  Id  »huw  ihr 
vlRimr  an.l  lri.lc|».ni|rmr  <if  youth  Ilurr  h  a  wnn.Urful 
iiullmrit  (if  fnsliniHH.  tnrrjfy  ami  Iriili.ilivr  Main  U,nns  ..f 
new  ilTort  aii-l  •■rj'aiii/.iiiori  apiM-.ir  Ihc  mmt  |tr.iiii.iiiuf.| 
liiu-  nf  thniijjiii  i^  .1  Kruwing  .IcMrr  lo  iltf.ti.l  Ilinihii^m.  an<l 
an  irunaMti^'  (.infi.lriin-  in  it-*  il.finMliiliiy  Hi.  muMriunt 
Is  now  ^hari'tl  by  Muslims,  Hu.l,||ii,i,,  J.iiris  aM<l  Parst'cs, 
hut  It  apiwarf.l  hr^t  anioiij;  MIihIu^  Hatlur  later,  m-w 
|xtlitiral  aspir.iti.in,  hi-jjan  li>  he  txpr«-iM.i,  tin-  Indian 
National  ('on«ri>-,  i.imt'  into  JKinK;  and  the  nalivf  prcHS 
tlinilM-d  to  gnat  inlluind-  AU.ut  the  s;imf  linu-  tin-  Stnial 
ktlorni  Movtnunt  was  orKani/ad  Thf  lii>t  lolU-m- or^.m- 
i/iil  by  Hindus  was  op<ti<ti  in  Caluitla  in  1871;. 

5    RtliKiously,  till-  mw  fuMu^i  t  rcatftl  what  was  prac  lii  ally 
a  Counttr  kiformation      A  lar>,'f  nunilMT  of  rrli^,'i.»u>  niovf- 

nu-nts  sprang' into  iM-inj;,  .ill  cf  ihrm  (juiti- asdi-liiu  lly  npiM.M'd 
to  thf  Hi.ihnia  SaniAj  and  the  I'rArthana  Saniaj  as  to  (hri^.- 
tianily  Wf  divide  tiu-c  nio\rnunts  info  two  groups,  thosr 
whii  h  inMst  «in  a  j{imh|  deal  of  reform,  and  those  wliiih  lay  all 
their  emphasis  on  <lefer    e  of  the  old  faiths. 

Of    the  group  which  seeks    reform   the  most    notcwonhN 
movements  have  their  home  in  the  I'anjal)       There  i     (tr-t 
tile  Arya  S.inulj,  tin-  founder  of  wluMi  was  .m  asielii  n.imerl 
Dayanaiida    Saras\atl.     A     Muhanunadan,    named     Mir,., 
(ihulam    Ahma<l,    reMtlent    in    a    \ill.ige    in    the    I'.ifn.  L 
founded  a  b<«ly  whiih  liol.js  murh  'he  >ame  plaie  in  In.n m 
Muhaniniadanism   that   the  Arya  S.uuaJ  d<.e->  in  Hiih::u.-.ni 
He   proclaimed    himself    the   Muslim    Mahdi,   the  (liri-   1  r 
Me-siali    ,iiid    a    i'inilu    intarnatidri       Ihere    is.   Li^th      sin 
Deva  S.imaj,  an  .ithristii   bo<ly  with  its  i- rure  in   Lih-rt 
the  leadir  of  wh'ih  receives  tliune  honours. 

The  other  group  lont.iins  a  larue  number  of  movemi-  of 
which  We  shall  mention  only  a  fi  w  at  this  point.  Tin  :  is 
the  teaching  of  an  inlcrcfling  ascetic  who  ii\ed  and  umchr  n  -« 


t.m|.l.-.t  fvw  mil.  ,  n..rth  uf  r.iUull.i      II.  i,  ktmwn  a.  KAina 
kri4uuP,ir.mulum..t     MAml  \  iv.ka.un.b.  wh"  npr.M  nf.l 
Uui.luiMuai   ilu'  l'.irlMimnt..r   k.lijjiu.i.  in  (  hi...«n.  vv...  .i 
pupil  ..(  hi'     Hh  luAt  m.)vinunt  i,  I  lu.^..|'l'>.  w'"^'>  ^'^ 
r.,i,„.U-.l  !)>■  .1  Ku-iu.  I.mI),  nam.-.l  Ma.laim-  HUvat.ky,  m 
N.w  V..rk  in  .H7S       I  H.  li»M.i.|u  itl^rn  «.•■  m..vnl  t-  ItcU.i 
i„  iH;.).  an.l  hav^'  n mainol  llufi  .Imt-.     Ma.lanu-  HI.. alsky 
.Ic.lart.l  that  ihf  ^y^tcm  w;w  Uuulit  lu  r  by  r.rt.uii  Im  mU".  "f 
M,(H  -human  knuwU.lKi-  an.l  (h.w.t  wh...  -^h.-  ^.li.l,  n-i.h-.l  lu 
lih,  I      ll  i,  ralhn  r.-mnkahh  that  anulh.r  Ru-^sian,  a  man 
nanu.l  \..t..vil.h.  .r.af.l.  in  ^nnlar  r.i-hiuH.  a  myth  alx-ut 
J,»u.  in  .  ..niH .  ti.m  v%  ilh  Tih.l  '  ;  an-l  an  Anui  I.  an  ha.  siarU.I 
in  Chi.ap.  an  i.K.ti.   h-m.  .'f  /..nuHtriani^m  vvhi.li  Ik  .Ic- 
.  lart-^  hi-  wa.  laimht  hy  ihf  Dalai  Lama  lumM-ll ' 

All  ihi-  ka.linj;  llin.lu  ^.t^.  I>.«ih  \  i^inuit.  u,  1  Sivaiio, 
h.is.  fornu.l  -hUiur  as..Riali.Mts  an-l  Jain^.  Hu.l.UuM^, 
Sru-sct-.  an.l  Miihamma.lan-,  ha\i-  f.>lli.w.-.l  th.ir  i\ampU' 
\Vi'  tur.l  tiDl  .l.al  with  llu-»  in  detail  hiiv 

Thi--.  i\v.)Kr«"i|'- ">'"•"''•'"'■"'"•'■''"''" '"'^' ''"''■  ^"''"' ■' "".^'"^ 
>tri*sin>:  r.MS.il  -'I  ih.  aii.i.nl  u  ii^'i'M.-,  parallel  t..  th.  rfvival 
uhKlitlutaiihsuMlK' Roman  i;nii)iu'.ApiiiviKolinlh.'carly 
..  luurio  i»I  the  Chri-tian  .ra. 

l.triHVf     Nl  rn.iur\    In.iii    und.r    Ifl-'r-..,        R     C      Du't'* 

1  „/„„..■,      ir-    /.i   /»/.M      Th,-   lave^  nl   Ki|...i>.  l»ulT.-ni.  .in4   l.ans 
,.,.avn,        fv.^u.T.,  ///>/..M'  ..'  A/iUi.m>  in  h„l,.,.      I'hilhi.-s ->"/.. n(.> 
,./„s„.  ,.,,  .i..  ..  V    1'    M    M  .  I'li^      /'"''••     '■''"'■   *""^  '^   Pruin.s 
.inu.  R'     «'(.  '■>  K.  r    kaiWari.i    Oiiiinl  I'rv^v  iS.^O. 


Toi  uiii  "^1    rioN  :  iS()5  mtj 

-ni.  hriel  -piu  e  of  eiiihuen  years  i.  hut  a  fraRment  of  a 

n.i-!Hi;   '.ul  it   ha.,  provci  -n  .iillVrent  in  eharaeter  from  the 

nr-itoini;  lime  that  it  would  be  nu^cadiii;^  n.)t  t.)  ^.t  il  by  it- 

.    .-  11  1  1'      J  1/1     tllliilV 


'jk;^ 


28     MODERN    RELTrrOUS   MOVEMENTS   IN   INDIA 

self.    UTiat  ^vcs  it  h:  peculiar  colour  is  the  new  national 
spirit,  which  will  be  discussed  in  our  fifth  chapter. 

For  our  purposes  the  most  significant  events  of  the  decade, 
1895-1905,  are  the  serious  preparations  for  revolutionary 
action  which  were  made  vluring  these  years,  especially  in  the 
Maratha  country,  but  also  to  some  e.\tcnt  in  the  Panjab  and 
Bengal.  Meantime,  the  national  movement  was  steadily 
gaining  in  strength,  and  men  ..ere  becoming  furiously 
urgent  to  reap  results.  The  ctlucated  Indian  was  becoming 
a  full-grown  man.  Towards  the  close  of  the  decade  there 
came  the  Russo-Japanese  wa--,  the  result  of  which  was  to 
enhance  the  self-respect  and  the  sense  of  independence  and 
strength  of  every  thinking  Asiatic.  It  happened,  then,  that, 
while  these  three  series  of  ev.-nts  were  moving  to  their 
climax,  we  had  in  India  as  the  representative  of  Britain 
Lord  Curzon,  a  man  of  high  aims,  of  will  and  knowledge,  of 
industry  and  eloquence,  but  also  a  man  whose  temperament 
and  action  were  as  a  mustard-blister  to  educatcni  India. 

Those  who  hail  been  preparing  for  ten  years  got  their  opjior- 
tunity  in  the  Partition  of  Bengal  in  October,  1905  ;  and  thus 
the  whole  length  of  Lord  Minto's  viceroyalty  (1905-1910)  was 
filled  with  the  horror  of  anarchism.  Bat  he  also  has  the  hon- 
our of  having  proposed  the  new  Councils,  which  ha\e  served 
to  give  Indians  a  new  place  in  the  Government  .,f  India.  The 
King's  visit  in  1911-1912,  and  the  restoration  of  the  unity 
of  central  Bengal  greatly  heliK-d  the  hciiling  process. 

Since  the  time  when  the  majority  of  the  educated  class 
came  to  recognize  that  anarchism  was  the  worst  enemy  the 
people  of  India  have,  the  new  national  feelinjr.  touched  as 
it  is  with  religious  feeling,  has  led  men  iiuo  new  forms  of 
activity  and  service,  which  promise  to  hear  rich  fruit. 

Literature.  —  Lord  Curzon  and  After,  by  I.ovat  Frascr,  London. 
Hcincmann,  16s.     Iiuiiun  Unr.st,  by  Sir  \:ilontine  Chi    1,  Londo- 
Macmillan,  1910,  55.  net.    Indian  Salionalism,  by  Ed»v.r.   Bcvan. 


CHAPTER  II 

MOVEMENTS  FAVOURING   VIGOROUS  REFORM 

1828-1913 

We  have  already  seen  that  the  earliest  religious  movements 
of  our  pcrio<l  were  ver>'  radical  in  character,  seeking  both 
rcli;4ous  and  social  reform  with  great  earnestness,  and  that 
organizations  which  sprang  from  them  at  a  later  date  were 
usually  filled  with  the  same  spirit.  All  these  movements 
oppose  both  idolatry  and  caste ;  and  none  of  the  leaders  have 
been  ascetics. 

I.  The  Braiima  Samaj 

I.  Of  all  the  religious  movements  of  the  nineteenth  century 
the  Brahma  Samaj  has,  without  doubt,  proved  the  most  in- 
fluential. Brahma  is  an  adjective  formed  from  Brahman,  the 
Goil  of  the  Upiiuishads  and  the  Vedanta  philosophy,  and 
samaj  a  is  a  noun  meaning  society.  Throughout  its  histoiy  it 
has  been  sternly  theislic  and  opposed  to  idolatry,  and  has  al- 
ways had  a  policy  of  reform.  Looked  at  from  one  side,  it  is 
one  of  a  long  series  of  attempts  to  found  a  spiritual  religion 
on  a  genuine  Hindu  foundati^^n,  which  have  marked  the  reli- 
gion of  India  from  a  very  early  date ;  while,  from  the  other 
side,  it  is  a  new  creation,  finding  the  sources  of  its  vitality  in 
Christian  faith  and  practice. 

Ram  Mohan  Ray  (Ramaniohana  Rai)  (1772-1833),  the 
founder  of  the  Samaj,  is  the  pioneer  of  all  li\Tng  advance, 
religious,  social  and  educational,  in  the  Hindu  community 
during  the  nineteenth  century.    He  was  bom  in  a  Kulin 

29 


1' 


'^ 


1 


30     MODERN   RELIGIOUS   MOVEMENTS   IN    INDIA 

Brahman  family,  which  had  long  been  connected  with  the 
Muhammadan  government  of  Bengal.  The  family  were 
followers  of  Chaitanya,*  the  Bengali  Vishnuilc  leader,  but  his 
mother  came  of  a  Sakta'  family.  Both  his  parents  were 
ileeply  religious.  He  was  married  when  quite  a  l)oy ;  but  his 
girl-wife  soon  died,  and  his  father  married  him  to  two  other 
little  girls ;  so  that  until  1824'  he  was  a  polygamist. 

When  he  was  about  twelve  years  oUl,  he  was  sent  to  study  at 
Patna,  at  that  time  a  famous  seat  of  Muhammaoan  learning, 
which  was  then  the  passjxjrt  into  Government  service.  The 
effect  of  the  education  he  received  there  is  thus  described  by 
the  historian  of  the  Brahma  Samaj : 

He  is  said  to  have  been  specially  enchanted  with  the  writings 
of  the  Suji  school  of  Mahomcdan  philosophers,  whose  views 
tallied  to  a  large  extent  with  those  of  the  Vedantic  school  of 
the  Hindus  and  who  accordingly  were  regarded  as  little  better 
than  heretics  by  the  narrow  and  orthodox  school  of  Mahome- 
daiis.  Throughout  his  subsequent  life,  Ram  Mohun  Roy  never 
entirely  shook  oil  these  early  Mahomedan  influences.  In 
private  life,  through  a  long  course  of  years,  his  habits  and  tastes 
were  those  of  a  Mahomedan,  and  in  private  conversation  he 
always  delighted  to  quote  freely  from  his  favourite  Sufi  authors.* 

It  is  probable  that  he  also  made  the  acquaintance  of  the 
rationalistic  school  of  Muslim  thought,  the  Mu'tazilites,* 
as  B.  C.  Pal  suggests. 

On  his  return,  about  the  age  of  fifteen,  he  discovered  that 
the  differences  between  himself  and  his  father  on  the  subject 
of  idolatr>' were  very  serious,  and  hf  ...Med  to  leave  home. 
For  some  years  he  lived  a  wandering  life.  There  is  a  story 
that  he  visited  Tibet  to  study  Buddhism  and  held  discussions 
with  the  Lamas,  but  the  truth  of  it  is  uncertain.  But  finally 
his  father  recalled  him.    He  then  settled   in  Benares,  and 


» p.  293,  below. 
'P.  303,  below. 


•  Ji ass  Collet,  115. 
»H3S.,l,  16-17. 


» P.  96,  below. 


MOVEMENTS   FAVOURING   VIGOROUS   REFORM     31 

studied  Sanskrit  and  certain  of  the  Hindu  books.    In  1796 
he  began  the  studj-  of  English. 

In  i8oj  his  father  died,  and  Ram  Mohan  removed  to  Mur- 
shidabad,  wlierc  he  i)ublished,  in  1804,  a  pamphlet  in  Persian, 
Tuhfalid  Muuvhhiddin  A  Gift  to  Deists.  Here  the  rational- 
istic and  somewhat  hard  character  of  the  deistic  thought 
which  he  had  imbibed  from  his  study  of  the  Muhammadan 
doctors  makes  itself  manifest. 

Shortly  after,  he  entered  the  service  of  the  East  India  Com- 
pany under  Mr.  John  Digby.  This  gentleman,  noting  Ram 
Mohan's  studious  disiwsilion,  became  his  friend,  and  helped 
him  to  acquire  a  better  knowledge  of  English  and  English 
literature.  He  still  continued  his  religious  inquiries  and  his 
discussions  with  those  round  about  him.  He  served  the 
Government  as  a  revenue  officer  for  nine  or  ten  years,  and 
amassed  a  fortune.  During  his  stay  at  1  ^  last  station,  Rung- 
pur,  he  spent  a  good  deal  of  time  in  religious  discussion  with 
the  Hindu;,  and  Jains  of  the  town. 

From  this  time  onward  his  mother  opposed  and  persecuted 
him,  and  for  some  considerable  time  his  wives  refused  to  live 
with  him  on  account  of  his  heterodoxy.' 

Originally,  Ram  Mohan  had  only  hatred  for  the  English ; 
but  his  practical  experience  of  the  Government,  his  inter- 
course with  Digby  and  further  study  of  English  literature 
led  to  a  change  of  feeling  and  conviction.* 

On  retiring  from  the  ser\ice  in  1814,  he  settled  in  Calcutta, 
with  the  definite  purpose  of  devoting  his  whole  time  and 
strength  to  the  proi>agation  of  liis  religious  convictions.  He 
established  in  181 5  a  society  calletl  the  Almiya  Sabltd  or 
Friendly  Association.  Meetings  were  held  weekly,  at  whicn 
texts  from  the  Hindu  scriptures  were  recited  and  hymns  were 
sung:  but  the  society  ceased  to  meet  in  1819.  He  studied 
ver>'  seriously,  giving  his  chief  attention  to  the  Upanishads 

'  Miss  Collet,  33-4,  115.  .'  Muller,  Biographical  Essays,  lyn.,  47- 


i 

i 


si 


31     MODERN    RELIGIOUS   MOVEMENTS   IN   INDIA 

and  the  Veddnla-sHtras  of  Badarftyana.  Between  1816  and 
1819  he  published,  in  both  Bengali  and  English,  an  abstract 
of  the  Veddnla-siUras,  translations  of  four  of  the  verse  Upani- 
shuds,  and  two  pamphlets  in  defence  of  Ilindu  theism.  His 
position  was  that  the  Upanishads  taught  pure  theism,  uncon- 
taminatcd  by  idolatry;  and  he  summoned  his  fellow-country- 
men to  ri'tum  to  the  pure  religion  of  their  forefathers.  His 
\'igorous  action  brought  him  uot  only  controversy  but  serious 
persecution.  The  publication  of  these  works  created  extraor- 
dinary excitement  in  Bengal  and  even  beyond. 

Shortly  after  settling  in  Calcutta,  he  made  the  acquaintance 
of  the  Scramporc  Missionaries.  He  also  set  himself  tt»  stuily 
Christianity  seriously,  learning  both  Hebrew  and  Greek  in 
order  to  get  at  the  sources.  The  result  of  his  reading  was 
thus  expressed  by  himself : 

The  consequence  of  my  long  and  uninterrupted  researches 
into  religious  truth  has  been  that  I  have  found  the  doctrines 
of  Christ  nioie  conducive  to  moral  principles,  and  l)etter  adapted 
for  the  use  of  rational  beings,  than  any  other  which  have  come 
to  my  knowledge. 

In  order  to  give  practical  effect  to  this  con  action  he  published, 
in  1820,  a  very  remarkable  volume,  The  Principles  of  Jesus, 
lite  Guide  to  Peace  and  Happiness,  being  a  series  of  extracts 
from  the  Gospels,  covering  the  bulk  of  Christ's  teat  lung  given 
by  Matthew  imd  Luke,  with  a  few  pages  from  Mark  and  still 
fewer  from  John,     In  the  preface  to  this  volume  he  says : 

This  simple  code  of  religion  and  morality  is  so  admirably 
calculated  to  elevate  men's  ideas  to  high  and  libera!  notions 
of  one  God,  .  .  .  and  is  also  so  well  fitted  to  regulat^;  the  '.oii- 
duct  of  the  human  race  in  the  discharge  of  their  various  dutiis 
to  God,  to  themseives  and  to  society,  that  I  cannot  but  hope 
the  best  effects  from  its  promulgation  in  the  present  form. 

His  position  is  that  Christ  was  a  theist  like  liimself,  that  His 
disciples  misunderstood  Him,  and  that  the  whole  edilice  of 


MOVEMENTS   FAVOURING   VIGOROUS   REFORM     33 


1 


Christology  is  a  huRc  mistake.  Despite  this  attitude,  wc  can 
,n)w  see  what  a  striking  and  prophetic  advance  in  the  growth 
of  the  Hinthi  spirit  tlie  book  indicates,  and  can  rejoice  that 
Ram  Mohan  was  able  to  come  so  far;  but,  necess;irily,  his 
friends  at  SeramiH)re  felt  that  the  Gosjwls  were  mangled  and 
used  in  an  utterly  unfair  and  unhistorical  way,  in  order  to  bar 
the  progress  of  Christianity  in  India.  Hence  Ram  Mohan 
was  now  involved  in  serious  controversy  on  the  Christian  side. 

But  he  was  almost  as  keenly  interested  in  eiiucation  and  in 
the  reform  of  the  Hindu  family  as  in  the  establishment  of  his 
religious  views.  In  the  matter  of  Knglish  education  his  help 
proved  of  great  value.  He  was  one  of  those  who  formed  the 
scheme  of  the  Hindu  College,  which  was  opened  in  Calcutta 
in  1819;  and,  when  DufT  arrived  in  the  city  in  1850,  Ram 
Mohan  not  only  secured  a  suitable  house  for  his  Knglish  school, 
but  also  brought  him  a  munber  of  pujuls.  He  realized  that 
caste  was  indefensible  and  required  to  be  opposed ;  but,  for 
various  reasons,  he  carefully  guarded  his  own  caste,  retained 
his  sacred  thread,  and  wrote  in  defence  of  the  obscr\ance  of 
caste ;  so  that  he  did  no  service  to  the  crusade. 

With  regard  to  the  family  he  felt  strongly.  Tlie  influence 
of  the  Serampore  men  mo\ed  him  decisively  here.  It  was 
chiefly  the  wrongs  of  women  that  stirred  him.  He  denounced 
widow-burning  and  polygamy,  and  pleaded  for  a  return  to 
earlier  practice  in  the  matter  of  tiie  rights  of  women  according 
to  the  Hindu  law  of  inheritance. 

His  efforts  proved  fruitful  in  several  directions.  The 
agitation  against  the  burning  of  widows,  in  which  he  had 
taken  a  great  part,'  found  its  conclusion  in  Lord  Bentinck's 
famous  order  of  the  4th  of  December,  1829,  forbidding  the 
cruel  practice. 

'  Strangely  cnoufih,  Ram  Mohan,  thouRh  eager  to  sec  the  practice  cease, 
was  opposed  to  '^ord  liontinck's  proposal,  and  endeavoured  to  persuade 
him  not  to  carr>'  It  out.     See  Mi^s  Collet,  14O. 


i 


l\ 


34     MODERN    RELIGIOUS    MOVEMENTS   IN    INDIA 

But  it  was  in  religion  that  his  work  was  most  cfToctivc. 
Through  his  fricmiship  with  the  Scramporc  Missionaries  he 
was  led  to  help  them  in  their  great  task  of  translating  the 
New  Testament  into  Bengali.  In  the  course  of  the  work 
serious  discussions  arose,  and  collaboration  ceased ;  but  one 
of  the  Missionaries,  the  Rev.  W.  Adam,  sided  with  Ram 
Mohan,  and  became  a  Unitarian  in  May.  i8ji.  This  led  to 
the  formation  in  September,  i8.m,  of  a  Unitarian  Mission  in 
Calcutta  under  a  Committee  of  Europeans  and  Indians.  A 
house  was  rented,  and  Unitarian  services  were  conducted  in 
English.  A  printing-press  and  education  were  also  usc<l  as 
auxiUaries;  and  a  Vedant  C»)llege,  meant  to  turn  out  Hindu 
Unitanans,  was  opened.  But  Ram  Mohan  and  Adam  did 
not  pull  well  together,  and  little  success  was  attained.  The 
mission  was  given  up. 

2.  First  Period  of  lite  Samdj,  1828-1842:  Deislic  TIteology 
and  Christian  Ethics.  Since  the  weekly  service  in  I'.nglish  had 
failed,  some  friends  suggested  a  more  distinctly  Indian  si'r\ice 
in  the  vernacular.  Feringhi  Kamal  Bose's  house  in  Upper 
Chitporc  Road  was  rented,  and  tlie  first  meeting  was  held  on 
the  20th  of  August,  1828.  The  name  chosen  at  first  was 
Brahma  Sabhd,  Brahman  Asso(  iation.  but  it  was  soon  altered 
to  Brdhma  Samdj.  His  chief  supfwrters  were  three  wealthy 
men,  of  whom  the  most  noUible  was  Prince  Dwarka  Nath 
Tagore  {Di'drikdndtha  Thakkura),  and  a  group  of  learned 
Brahmans.  The  society  met  every  Saturday  evening  from 
seven  to  nine.  The  service  was  in  four  parts,  the  chanting 
of  selections  from  the  Upanishads  in  Sanskrit  (this  was  done 
in  a  small  room  curtaintxl  off  by  itself  into  which  only  Brah- 
mans were  admitted),  the  translation  of  these  passages  into 
Bengali,  a  sermon  in  Bengali,  and  the  singing  of  theistic 
hj-mns  in  Sanskrit  and  Bengali  composed  by  Ram  Mohan  and 
his  friends.  There  was  no  organization,  no  membership,  no 
creed.     It  was  merely  a  weekly  meeting  open  to  any  who  cared 


MOVEMENTS    FAVOURING    V1CX)R0US    REFORM     3S 

to  attend.    Ram  Mohan  believed  he  was  restoring  lUndu 
worship  to  its  pristine  purity. 

Soon  afUrwards  a  builtiing  was  erected  in  Chitporc  Road 
(or  the  Sam;1j ;  an<l  it  was  opened  on  the  23rd  of  January, 
iH^o  Thr  Prust  Deed  is  rather  a  remarkable  document. 
The  following  are  a  few  sentences  from  it : 

To  be  uso<l  ...  as  a  place  <»f  public  meeting  of  all  .sorts 
and  descriptions  of  people  without  distinction  as  shall  behave 
and  conduct  themselves  in  an  orderly  sober  religious  and 
devout  manner  for  the  worship  and  adoration  of  the  Eternal 
Unsearchable  and  Immutable  Being  who  is  the  Author  and 
Triserver  of  the  Universe  but  not  under  or  by  any  other  name 
designation  or  title  peculiarly  used  for  and  applied  to  any 
particular  Being  or  Beings  by  any  man  or  set  of  men  whatso- 
ever and  that  no  graven  image  statue  or  .sculpture  carving 
painting  picture  jwrtrait  or  the  likeness  of  anything  shall  be 
admitted  within  the  said  building  .  .  .  and  that  no  sacrifice 
.  .  .  shall  ever  be  permitted  therein  and  that  no  animal  or 
living  creature  shall  within  or  on  the  said  premises  be  deprived 
of  life  .  .  .  and  that  in  conducting  the  said  worship  and  adora- 
tion no  object  animate  or  inanimate  that  has  been  or  is  .  .  . 
recognized  as  an  object  of  worship  by  any  man  or  set  of  men 
shall  be  reviled  or  slightingly  or  contemptuously  spoken  of 
.  .  .  and  that  no  sermon  preaching  discourse  prayer  or  hymn 
be  delivered  made  or  used  in  such  worship  but  such  as  have  a 
tendency  to  the  promotion  of  the  contemplation  of  the  Author 
and  Preserver  of  the  Universe  to  the  promotion  of  charity 
morality  piety  benevolence  %-irtue  and  the  strengthening  the 
bonds  of  union  between  men  of  all  religious  persuasions  and 
creeds. 

3.  InNovember,  1830,  Ram  Mohansailed  for  England.  He 
had  long  wished  to  take  the  journey.  He  was  fully  conscious 
of  tlie  momentous  changes  destined  to  arise  in  India  from  the 
introduction  of  British  government.  Western  civilization  and 
Cliristianity ;  and  naturally  wished  to  study  life  and  religion 
in  England.    He  also  hoped  to  be  of  some  service  to  his  coun- 


ii 


36     MODERN   RELIGIOUS   MOVEMENTS   IN    INDIA 

try  poUUcally.  since  the  Charter  of  the  East  Imlia  (^impany 
fell  to  »K'  renewal  in  i S.^.v  The  reprcstntiitivf  of  the  Mughal 
dynasty,  now  a  pensioner  of  the  Company,  entnistinl  him  with 
a  fx-rsonal  jxtition,  and  conferred  on  him  the  title  of  Raja. 
He  took  two  ser\ants  with  him,  in  order  Uiat  he  might  keep 
caste  on  the  sea  and  in  England. 

He  was  received  with  tlie  utmost  cordiality  and  respect 
in  England,  and  exercised  a  greater  inlluence  timn  he  can  have 
e  •■  ho|H-d  to  do.  hut  he  tlied  in  Bristol  in  183.V  In  Bristol 
Museum  there  hangs  a  jKirtrait  by  Biggs,  which  is  repro- 
duced as  the  frontispiece  to  tliis  volume. 

4  He  was  a  man  of  large  intellect,  of  wide  sympathies  and 
of  l)oth  courage  and  force.  He  was  the  first  Indian  who 
realized  the  great  giunl  which  the  i  ountry  would  reap  from  its 
connection  with  BriUiin  and  from  the  leaven  of  ChrisUanity. 
But '  he  realizeil  to  the  full  that  no  real  blessing  could  come 
to  India  by  the  mere  adoption  of  Western  things  unchanged. 
India,  he  said,  would  inevitably  remain  Indian.  Xo  gift  from 
the  ouLsi.le  could  be  of  any  real  value  except  in  so  far  as  it 
was  naturalized.  His  long  bold  struggle,  on  Uie  one  hand,  for 
reUgious  and  social  purity,  for  educaUonal  progress  and  jour- 
nalisUc  freedom,  and  his  brilliant  literary  work  and  unchang- 
ing fuleUty  to  Indian  ideals,  on  the  other,  had  made  him  not 
only  the  most  prominent  of  all  Indians,  but  the  one  man  able 
to  stand  between  Indians  and  Englishmen  as  interpreter  and 

friend.  . 

But  he  was  neither  a  philosopher  nor  a  theologian.  He 
thought  out  no  system.  Faced  wiUi  the  supcrsUUons  and  the 
immoraUties  of  popular  lUnduism.  on  tlie  one  hand,  and  seeing 
distbcUy,  on  the  other,  the  truth  contained  in  Islam  and 
Christianity  as  well  as  in  his  own  Hindu  Upanishads.,  he  found 
a  plain  man's  solution  of  the  compUcated  problem.  He 
>  The  following  sentences  to  the  end  of  the  paragraph  are  from  the 
author's  article  on  the  Brlhraa  Samlj  in  £^£. 


"  9WKL:sim'.  '.^'jfA'toLmL"^ 


^ags^7'W.«.* 


MOVEMENTS    FAVOURING    VICX)R0US    REFORM     37 

scuctl  on  the  thtistu-  clfmrnts  comnum  to  tlu-  thrw  faiths, 
and  (InlartHl  thi-m  to  In-  at  onu-  Uu-  original  tnith>.  of  Ilin- 
tluism  (corruptt-d  by  the  |M)puIan'  in  tlu-  course  of  the  cen- 
turies) anti  the  univcrsil  nligion  on  which  all  min  i  ouhl  unite. 
We  must  not  Ik-  astonislu d  at  th«-  cruileness  of  his  work.  The 
Vinlas  from  whii  h  alone  a  true  knowledge  of  the  rise  of  Hindu- 
isn\  can  fx-  of)tained  were  inaccessible  to  him,  only  tJie  Upani- 
shads  beinj;  available ;  and  the  st  ience  of  reliRion  had  not 
yet  Katherecl  its  stor -s  of  c  omparative  knowledge  to  illuminate 
the  whole  |)roblem  of  the  religions  and  their  relation  to  each 

other. 

He  believed  he  was  restoring  the  Hindu  faith  to  its  original 
purity,  while,  as  a  matter  of  fact,  what  he  olTere<l  was  a  dei«,ti< 
theology  and  wr)r-.liip.     Deism  was  very  jH)pular  among  Euro- 
pean rationalists  in  the  eighteenth  centur\-,  and  it  harmonized 
well  both  with  what  he  found  in  the  Uinini^liads  and  with  what 
he  had  Uarncd  from  Mid.iamniadan  nitinnali-ts.     The  Upani- 
shads  teath  that  llrahman  is  at  tionltss  ;   that  he  has  no  pur- 
l)ose  or  aim  which  could  lead  him  to  action ;   that  all  his  ac- 
tivity is  siK)rt;   that  he  is  beyonil  the  range  of  thought  and 
speech;   and  therefore  cannot  be  rea*hed  by  man's  medita- 
tions and  prayers.     That  Ram  Mohan's  conception  of  (i<Kl  was 
seriously  deistic  we  may   reali/e  clearly   from  the  lack  of 
prayer  in  the  worshij)  of  the  Samaj  in  his  day,  and  also  from 
the  defmitions  01  worship  given  in  his  writings.     Her;-  is  a 
pass;ige  from  his  KcUnioHS  Instructions  founded  on  Sacred 
A  utiiorities : 

Qiicstinn  —  What  is  meant  by  worship? 

.iHrarr  — Worship  implies  the  act  of  one  with  a  view  to 
please  another;  but  when  applied  to  the  Supreme  Being,  it 
signifies  a  contemplation  of  his  attributes. 

Quistion  —  In  what  manner  is  this  worship  to  be  performed  ? 

Aiis-iirr  —  By  bearing  in  mind  that  the  .\uthor  and  Governor 
of  this  vi.-ible  universe  is  the  Supreme  Being,  and  comparing 


-.Xi^WrSnt. 


I 


38     MODERN    REUGIOUS    MOVEMENTS    IN    INDIA 

thi»  Idea  with  the  *ac.?d  writing*  and  with  naMm.  In  thi» 
worship  It  is  ln<li»|K-nsahly  necessary  t<»  use  cMrti-uH  to  »uImIuc 
the  stn»e«,  and  to  read  »uih  pasiwiRes  an  dirrtt  atunlion  to  the 
Supreme  Spirit.  .  .  .  The  l)ene(it»  which  «••  lontituully  re 
ceive  from  (ire.  from  air.  ami  from  the  nun.  lik.wi-se  fr.mi  the 
various  pr.Kluctions  of  the  earth,  swh  a*  the  dilTerint  kimU  of 
grain,  drug*,  fruit  and  vegetables,  all  are  dr|)<n<Unl  on  him : 
and  by  considering  an<l  rcawKiiiig  on  the  term-*  expressive  of 
such  idea*,  the  meaning  itself  is  lirmly  IixihI  in  the  mind.' 

Contrast  with  the-w-  sUtements  the  following  lines  from  a 
little  man-ial  used  at  present  by  the  SJUll.aran  Hralinia  San»aj : 
Worship  is  the  communion  of  the  soul  with  (khI  ;  on  the 
part  of  man.  it  is  the  opening  of  his  >oul.  the  out|M.uring  of  his 
aspirations,  the  acknowle<lgement  of  his  failures  and  trans- 
gressions ami  the  consecration  of  his  life  ami  work  to  (hkI  as 
his  Lord.  Refuge  ami  Cuide;  and  on  the  part  of  (I.kI.  the  com- 
munication of  His  light,  strength,  inspiration  and  blessmg  unto 
the  longing  soul.' 

This  is  a  living  theism :  the  al)ove  is  a  <lr>'  deism. 

But  there  is  another  element  in  Ram  Mohan's  temhinR 
which,  in  the  subsecpjent  history,  has  provc<l  of  inlinite  imfK)r 
tance,  namely  this,  thai  he  did  not  hdir.c  in  transmi^nition. 
Here  he  broke  absolutely  with  Himluism.  TransmiKration 
ami  kurma  arc  the  very  essence  of  the  relinion.  The  one  aim 
of  the  philosophy  of  the  Upanishads  is  the  attainment  of 
release  from  transmigration.  It  is  thus  only  the  simi)le  truth 
to  siiy  that  Ram  Mohan  wa.s  no  longer  a  Hindu,  that  tlic 
orthodox  were  quite  right  in  their  suspi.  ions,  although  they 
failed  to  lay  stress  on  the  crucial  point.  That  tliis  is  a  ju>t 
judgment  is  made  plain  by  the  fact  that  the  historical  evolu- 
tion ol  his  principles  has  ended  in  separating  the  Brahmas 
from  Hindu  society.  The  Brahma  to-day  is  as  distinctly 
outside  Hinduism  as  the  Christian  is. 


'  Enttish  Works,  135,  i.r 


'  7"/;.'  Tflinon  of  llif  Brahmo  Sjmaj,  40. 


■^  *js\jn- 


:•  .-^  %.-^'.  'lu 


II  \n^  I 


% 


I  r..iii  hti-  ^u.-  p.irir.,it  l.»  ll»r..h  .1.    *  h«. Tr 

I'lilM   1      l>'A  XUkV     \  Mil    TM'IKt. 


MONKMKNTH    iWoLKtS*.    VU.*)<tul'S    »fclOM.\'       i>, 


Vk'e  must  al*<)  ti'tf  lli.it  \iu  form  «>(  tlu-  *rr\|n-  arrangrtl 
Ivy  Kuril  M<ili.iti  i-.  (  hri^tiitii  CuiiKi' Katimial  «i»rHhi|)  w 
unknown  in  tl»'  .uuiint  IlinduUm  wlih  n  tie  UluvttS  In-  was 
hstorin^  lurtlur,  lli«  tlhi«H  \%\\uU  Liin  Mitluii.  rvumi- 
ni(  nihil  wiff  <lr.iwn  Irutti  tin-  truchinK  <il  i  mi  • 

■Hit  ft.  ith  ««l  itu-  I'.unilcr  w;ih  iilmifU  (.il.il  to  tl\r  infant 
»tMii.t\  .  but  tlu-  nmnilun.<«-  o<  his  fri«iul  I'rin'  •  Dwarka 
N.itli   I'.iKori-  iniil»l»«l  it  ti>  «xiHt  until  .t  li«  tier   l.iv  <l.iuni«l. 

S  Sriouil  Prriixl.  iSfj  isf)y.  Ikbfnthit  .\,ilh  Tagore: 
TliiiiHi  .iiul  A'<//i;/i'««  Ki'orm  In  iH0  iKlnntlra  N.ith  I'a- 
K<iri-,  till-  >..utlilul  ><.ii  of  tlu-  prime  who  h;ul  In-cn  K.un 
Mohan\  u'r*'!  ln>n<l,  pa^vil  throujrJ'  a  viry  »liii<ii<l  Npiritaal 
ihanj?'',  Nvliit  h  mail«  lunt  a  u>nMt  ratnl  man  (or  thr  rist  of  his 
lif»'.  Tin  fi)lluwiiin  \tar  hi-  forniid,  alonn  witli  a  f»w  frirntl^, 
tlir  T>ilh,tlHnihinl  Stiihd,  or  Truth  teaihinn  \-.vHiation,  whii  h 
nut  witkly  for  rili^iou*  <IJ^u><Mon,  and  i>nu'  a  month  for 
\\«ir->hip 

Then  in  iHt-.  ninr  y«  irs  aftrr  Ram  Mohan's  d.  ath,  he  ami 
his  younn  fririuN  j'linrd  the  Hr;lhma  SamAj ,  and,  for  Minn- 
Mars,  till'  two  siMirtits  wurkid  sidi-  by  ^idt-  for  lonimon 
nhjri  ts.  IK  hmdr.i  Was  siHin  rivof;ni/nl  as  |i  .uU  r,  and,  In  in^ 
a  Mraliman.  t)nanu-  tlu-  Ailiilry,t  ur  iiiinist(r  of  the  SamAj. 
A  MUintlils.  (allrd  the  T.illv.ttHulliini  I'iitriLi,  i.r  Tnith-Uaih- 
iii^;  Jiairnal.  Ixj^.m  tn  api«  ar ;  and  a  \'idi.  sih<M)l  thr 
I atlV'ihodliitii  /'<;///v.j/,».  \vasi-<talili-.ht<'.  partly  to  train  Hrahnia 
ini^^itiiiarii  s.  partly  with  a  \i'W  to  th  'k  Chri'-lianity,  now 
making  utnsithralilc  prof;n  >.s  in  Caliutta  under  l)utT'>' 
I.  id<r>hip  Drlundra  li>llowr<l  Kani  Mohan  in  his  luliif  that 
original  Hinduism  was  a  purr  spiritual  thrisni,  and  in  his 
tnlhu^iasni  for  tin-  I'panishads,  hut  <lid  not  sh.irc  his  dri'p 
nsirinn'  for  Christ.  Hf  iMlicvnl  India  had  no  mrd  of 
C'hri-^tianity  ;  and  lu  was  never  known  to  quote  tlie  Hihle. 

6.  He  saw  that  the  Samaj  neeiled  ori^anization.     Ilitlierto 
'  1'.  ly,  aliuve. 


40     MODERN   RELIGIOUS   MOVEMENTS   IN   INDIA 

it  had  been  merely  a  weekly  meeUng.  It  ha.l  exercised  UtUe 
influence  on  the  private  Ufe  of  those  who  attcndwl ;  and  they 
were  bound  by  no  lasUng  Uc  to  the  Society.  He  therefore 
drew  up.  in  1843.  what  is  known  as  the  Brahma  Covenant, 
a  Ust  of  solemn  vows  to  Ik-  taken  by  every  one  on  becoming  a 
member  of  the  Society.  The  chief  promises  made  are  to  ab- 
stain  from  idolatry,  and  to  worship  dixl  by  l«)ving  Ilim  and  by 
doing  such  dei«ds  as  He  loves.  The  meml>ers  of  the  Tattva- 
bodhinl  Sabhd  were  the  first  t.)  Uike  the  vows.  This  fresh 
organization  greatly  strengtliened  the  SamJij. 

At  the  same  Ume  a  brief  form  of  prayer  and  adoraUon, 
drawn  up  by  Debendra  and  called  Brahmopdsand,'  worship 
of  Brahman,  was  intnxiuci-d.  Tliis  addiUon  of  prayer  and 
dcvoUonal  exercises  to  the  sc nice  of  the  SamSJ  was  a  notable 
enrichment.  It  was  a  living  fruit  of  Debendra's  own  religious 
experience.  He  was  as  far  as  jwssible  from  Ixing  a  deist.  He 
Uved  a  life  of  constant  prayer  and  worship  of  Clod ;  and  the 
direct  communion  of  the  human  soul  with  the  supreme  Spint 
was  the  most  salient  iH)int  in  his  teaching. 

These  changes  and  the  vigorous  preaching  of  Debendra  and 
several  young  missionaries  in  Calcutta  and  many  places  round 
led  to  considerable  growth.  The  Samaj  began  once  more  to 
take  a  prominent  place  in  the  life  of  Bt  ngal. 

But  there  were  diflkulties.  The  Vedas  were  r.c ognizcxl  as 
the  sole  standard  of  the  faith  of  the  Samaj ;  and  most  of  the 
members  believed  them  to  be  verbally  inspired.  I)u(T  was 
Uierefore  jiistilR-d  in  criticizing  the  Samaj  for  holding  the 
plenary  inspiration  of  such  documents.  A  few  of  the  more 
advanctnl  members  saw  that  it  was  no  longer  i>ossible  to  hold 
the  belief.  In  onkr  that  the  matter  might  be  se-ttled  on  a 
sure  basis,  four  students  were  sent  to  Benares,  that  each  might 
study  and  copy  one  of  the  four  Vedas.  and  bring  back  the  fruits 
of  his  labour.  They  reached  C^ilcutta  in  1850 ;  and  the  final 
'  Published  in  Brdhma  Dkirma. 


"KKtftattt'w 


MOVEMENTS   FAVOURING   VIGOROUS   REFORM     41 


result  was  that  thi'  inerrancy  of  tlie  Vt-das  was  altogctlicr  given 
up.  Thus  the  rationalism  implicit  in  Ram  Mohan's  teaching 
from  the  beginning  became  fully  exi)lii  it ;  and  tlie  Samaj, 
left  without  any  authoriUitive  standard  of  doctrine,  was 
thrown  back,  on  nature  and  intuition.  Yet  the  Upanishads 
did  not  cease  to  \k-  the  chief  s<Ti|)ture  of  the  society;  for,  just 
at  this  crisis,  Dcbendra  compiled  a  series  of  extracts  from 
Hindu  literature,  the  bulk  of  them  being  from  the  Upanishads, 
for  use  in  public  worship  and  [jrivate  devotion.  This  volume 
is  calltxl  Brd/ima  Dharmi,  i.e.  Brihma  Religion. 

7.  In  1857  a  \()ung  man  joined  the  Samaj  who  was  destined 
to  prove  its  third  leacKr.  This  was  Kesha!)  Chandra  Sen 
{Keiavachtindni  Sena),  a  CalcutUi  student,  who  came  of  a  well- 
known  Vishnuite  family  I'f  V'aidya  caste,  and  had  had  a  gotnl 
modem  education.  F<»r  two  years  he  did  nothing,  but  in  1859 
he  b  .Tie  an  active  and  successful  worker.  Dibendra 
formed  a  great  likintr  for  his  gifted  young  friend,  while  Keshab 
looked  up  to  him  w  ith  reverence  and  tenderness  as  to  a  father. 

In  i860  Keshab  founded  tin-  Sangat  Sabha,'  or  Believers' 
Association,  which  met  regularly  for  de\otional  [)uqK)ses  and 
for  the  discussion  of  religious  and  social  questions.  In  this 
weekly  meeting  the  problem  of  the  sacraments,  samskdras, 
celebrated  in  Hindu  homes  on  the  occasion  of  birtIl^,  mar- 
riages and  other  family  events,  was  discussed ;  and  their  idola- 
trous character  sto(xl  out  so  dearlv  that  the  members  came  to 
the  conclusion  that  Brahmas  could  not  conscientiously  tike 
part  in  tliem.  In  consequence,  Debendra  decided  that  no 
idolatrous  sacrament  should  ever  be  celebrated  in  his  own 
home,  and  prepare<l.  for  the  use  of  the  Samaj,  a  set  of  modified 
eeremonies  from  which  everything  heathen  and  idolatrous  had 
been  eliminated.  These  are  known  as  Brahma  rites;  the 
manual  is  called  the  Anus  fit  Itdna  Paddhali;  and  Brahmas  who 
use  them  are  known  as  Anushthanic  Brahmas.  The  worship 
'  The  word  Saiigal  is  used  by  the  Sikhs  for  a  company  of  pious  people. 


42     MODERN    RELIGIOUS   MOVEMENTS   IN    INDIA 

of  Durga,  which  until  now  had  been  held  every  year  in  the 
Tagore  residence,  was  given  up,  and  the  chamber  in  which 
tlie  idol  stood  was  converUxi  into  a  chapel  for  family  worship. 
The  Sabha  also  discussed  casU-,  with  the  result  that  the  mem- 
bers gave  it  up  once  and  for  all.  and  Debendra  discarded  his 
own  sacretl  thread.  At  Kcshab's  suggestion,  the  Samaj  be- 
gan to  follow  Uie  example  of  Christian  philanthropy,  and 
gathered  money  and  fmxl  for  tiic  famine-stricken.  He  was 
daily  coming  more  and  more  under  the  influence  of  Christ, 
and  felt  in  the  dejiths  of  his  spirit  that  social  service  and  social 
reform  were  tiie  bounden  duty  of  every  serious  theist. 

Keshab  had  had  a  good  English  education  and  had  obtained 
a  post  in  the  Bank  of  Bengal.  In  1861  he  and  several  of  his 
young  friends  gave  up  their  positions,  in  order  to  become 
missionaries  of  the  Samaj.  Shortly  afterwards,  Keshab, 
though  he  was  not  a  Brahman,  was  formally  made  a  mimster 
of  the  Samaj  with  the  title  of  Achar>'a.»  At  this  time  also  it 
was  arranged  that  no  minister  of  the  Samaj,  whether  Brah- 
man or  non-Brahman,  should  wear  tiie  sacred  tiiread. 

Amongst  the  new  activities  of  \he  movement  were  the 
Brahma  Vidyalaya,  a  sort  of  informal  theological  school,  and 
a  fortnightly  EngUsh  journal,  The  Indian  Mirror,  which  soon 
became  influential. 

In  186.;  Keshab  made  a  long  tour  extending  as  far  as  Madras 
and  Bombav,  and  preached  with  great  jjower  and  success 
wherever  he  went.  As  a  result  of  his  labours,  a  new  society 
called  the  Veda  Sumaj  was  founded  in  Madras  that  same  year. 
From  this  society  the  present  Brahma  Samaj  of  Madras  has 
grown.  During  this  tour  the  welcome  which  he  received  far 
and  near,  and  the  many  openings  which  he  saw,  suggested  to 
him  the  possibility  of  a  Brahma  Samaj  for  the  whole  of  India. 

>  This  led  to  the  secession  of  a  number  of  the  older  members  of  the  SamSj, 
including  Isvara  Chandra  \  idyasisara.  They  formed  a  new  society,  the 
UpSsani  Samaj,  which  did  not  last  long. 


VMi««f-t«^ 


MOVEMENTS    FAVOURING   VIGOROUS   REFORM     43 


Three  years  later  the  men  whom  he  had  influenced  in  Bombay 
formed  themselves  into  the  PrUrthana  Saniaj.' 

8.  But  all  the  changes  and  reforms  whic  h  had  come  through 
Keshab's  activity  proved  too  much  for  the  older  members  of 
the  stxicty ;  and  Debendra  himself,  though  he  felt  like  a 
father  towards  his  gifted  young  helper,  was  very  much 
afraid  that  spiritual  religion  would  be  sacrificed  to  the 
new  passion  for  social  reform.  To  him  the  latter  was  of 
very  little  consequence  as  compared  with  the  former. 
He  was  still  very  much  of  a  Hindu  in  feeling ;  he  believed 
that,  however  evil  caste  might  be,  members  of  the 
Sam^j  ought  not  to  be  compelled,  in  the  circumstances 
of  those  days,  to  give  it  up.  He  was  opposed  to  mar- 
riages between  people  of  different  castes ;  and  he  could  not 
endure  the  thought  of  widow-remarriage.  Keshab's  Chris- 
tian studies,  on  the  other  hand,  had  led  him  and  his  associates 
to  see  that  the  overthrow  of  caste  and  the  complete  reform  of 
the  Hindu  family  were  altogether  necessary*  for  the  moral  and 
religious  health  of  India.  There  were  religious  differences 
between  them  also.  Debendra  was  a  deeply  devt)tional 
spirit,  but  the  fact  of  sin  and  the  necnl  of  repentance  had  made 
very  little  impression  upon  him ;  while,  through  the  teaching 
of  Christ,  Keshab  and  his  party  had  become  fully  ali\c  to 
the  supreme  importance  of  the  ethical  side  of  religion,  both 
for  the  individual  and  the  country. 

The  consequence  was  the  formation  of  two  parties  within 
the  Samaj,  each  eager  to  be  friendly  with  the  other,  and  yet 
each  unable  to  jield  to  the  other ;  and  suspicion  grew  apace. 
On  the  5th  of  October,  1864,  a  ver)'  violent  cyclone  visittxl 
Calcutta  and  Bengal,  and  so  damaged  the  Brahma  building 
that  it  became  necessary  to  hold  the  ser^^ces  in  Debcndra's 
house.  He  seized  tliis  opportunity  to  allow  mini.-slers  wearing 
the  sacred  thread  to  officiate.    Keshab  and  his  party  protested 

'P.  74,  below. 


y 


44     MODERN   RELIGIOUS   MOVEMENTS   IN   INDIA 

against  this  breach  of  the  nilcs.  while  Dcbcndra  would  not 
budRc.  Negotiations  were  carrictl  on  for  some  Ume,  but 
without  result.  Consequently,  early  in  .865  Keshao  and 
his  party  withdrew,  leaving  Delx-ndra  and  his  followers  with 
all  the  pror  r.y  of  the  Samij.  Keshab  was  only  twenty-four 
years  of  age.  There  were  already  fifty  SamSjes  in  Bengal, 
three  in  North  India  and  one  in  Madras. 

Q  Since  the  secession,  the  old  Sumaj  ha?  become  more 
Hin.lu  than  before.  Us  ambiguous  theological  position  is 
reflected  in  its  un.lecided  attitude  to  caste.  On  this  latter 
point  one  of  its  leaders  wrote : 

I„  .,  .  formity  with  such  views,  the  A<H  ^amilj  has  adopted 
a  Hindu  furn.  to  propagate  Theism  anu|ng  Hmdus^  t  has 
therefore  retaineu  many  innocent  Hmd.,  ^-^J-^  ^^ 
torn..  ...  It  leaves  matters  of  social  reformUion  to  the 
judgments  and  tastes  of  its  imlividual  meml.ers.  ...  H  it 
be  aXed  why  should  such  social  distinctions  as  caste  be  oh- 
t^^ti  all  the  reply  is  th-t  t^.e  .orld  is  not  V^J^'^^ 
for  the  practical  adoption  of  the  doctrines  of  levellers  and 
socialists.' 

10  We  may  here  sum  up  what  we  have  to  say  about  De- 
bendra  Na.h  Tagore;  for.  though  he  preached  fr.,m  time  to 
time,  and  now  and  then  pubUshed  somethmg.  during  the 
forty  years  that  intervened  between  the  secession  and  his 
death  in  upv  ycl  he  no  longer  occupied  his  ohl  prominent 
position.     He  spent  most  of  his  time  in  reliremenL  and  de- 
votionM  exercises,  cither  on  the  Himalayas  or  m  his  own  home 
in  Calcutta.       His  great  and  noble  character  and  his  lofty 
spiritual  nature  so  impressed  his  fellow-citizens  that  he  was 
xlnivers^dlv  known  as  the  M.lu,rshi.  the  great  Rishi  or  Seer, 
and  he  wis  l..>ked  up  to  by  all  sections  of  the  Samaj  as  the 
saintlv  patriarch  of  the  moNcment.     I  had  the  Pl^asure  of 
seeing  and  talking  with  him  a  few  months  before  his  death. 

•  UliS.,  I.  i8g. 


iM.\ri;  II 


I; 


Knini  iKirlrall  liv  \\    Arihw,  It  % 

MaHAKSIII    1)1.HI.NUKA    NaIII     1'AIjWKI. 


--wsdKixr'nr: 


MOVEMENTS    FAVOURINc;    VIGOROUS   REFORM     45 


The  bleached  complexion  and  massive  architecture  of  his  face 
revealed  even  then,  at  the  a^r  «>f  lighly-sevcn,  the  lofty  spirit- 
ual nature  and  the  sensitive  heart  which  hati  done  st)  much  in 
the  far-away  years. 

He  regardctl  himself  as  a  true  Hindu,  standing  in  the  long 
noble  succession  of  the  thinkers  and  rapt  devotees  of  the 
Vetlanta ;  and  it  is  imleed  true  that  a  Uirge  measure  of  their 
reverence  and  inspiration  had  descended  to  him.  But  he  failnl 
to  realize  that  the  rejection  of  the  authority  of  the  Vedas,  and 
above  all  of  the  doctrine  of  transmigration  imd  karma,  had  set 
him  outside  the  ne.xus  of  the  peculiar  beliefs  and  aspirations  of 
Hinduism.  Since  he  was  unwilling  to  learn  from  Christ,  and 
since  he  stotxl  apart  from  the  chief  source  of  Hindu  religious 
passion  —  the  desire  for  release  from  rebirth,  —  his  S;im&j 
has  biirely  succee<led  in  keeping  afloat  amid  the  fierce  currents 
of  modem  thought  and  practical  life. 

II.  Third  Period,  I S6§-iS^S:  Tuo  Samdjes:  Tlicism  and 
Social  Reform.  At  this  time  Keshab  read  a  great  deal  of 
Christian  literature  and  came  more  and  more  under  Christian 
influence.  Dean  Stanley's  Works,  Robertst)n's  Sermons, 
LiiKlon's  Divinity  of  our  Lord,  the  Theohgica  Germanica  and 
Seeley's  Eccc  Homo  were  among  the  volumes  which  touched 
him  most  deeply.  The  influence  of  Seeley  can  be  very  dis- 
tinctly felt  in  the  lecture  delivered  m  1866  on  Jesus  Christ: 
Europe  and  Asia.  He  called  attention  to  the  fact  that  Jesus 
was  an  Asiatic,  and  spoke  ver>'  freely  of  Christ's  greatness 
and  his  supernatural  moral  heroism.  The  chief  point  of  the 
lecture,  however,  is  a  straightfonvard,  manly  appeal,  addressed 
to  Europeans  as  well  as  his  fellow-countr^Tnen,  to  follow  the 
moral  precepts  of  Jesus.  Hb  enthusiasm  for  Christ  led 
many  to  believe  that  he  was  about  to  become  a  Christian. 

Many  of  his  followers  turned  enthusiastically  to  the  study 
of  the  Bible  at  this  time;  and  the  touch  of  Christ  produced  a 
new  seriousness  among  them,  which  showed  itself  in  an  eager 


wotzsi'M  wvmsw 


j^mn  '.si."^  .'-k 


;:^s^cAEaBEr':i^ 


46      MODERN    RELIGIOUS    MOVEMENTS   IN    INDIA 

desire  to  lead  a  pure  and  holy  life,  and  a  passion  for  saving 
souls.  It  was  this  that  formctl  the  tcmjjcr  of  the  mitisionary 
btxiy.  These  men.  seven  or  eight  in  number,  all  of  them 
attathetj  by  the  clo»<-st  iwrsonal  ties  to  Keshab,  wire  the 
strength  of  the  new  movement.  They  were  great  in  enthu- 
siasm an'l  self-s;urirue.  They  livc<l  lives  of  simpUdty  and 
hard  work,  and  sufferinl  both  privation  and  {KTs<.'cuti<»n. 
They  went  al)«)ul  preaching,  and  many  individuals  were  won 
to  the  cause.  Yet  the  seeds  of  future  diftkulty  were  already 
visible.  There  was  no  organiz-ition  ;  and  so.  although  each 
missionary  was  bounil  to  Keshab  by  strong  religious  ties, 
la(k  of  definite  arrangement  and  rule  led  to  frequent 
quarrels  amongst  them,  which  Keshab   found  it   hard   to 

comiH)se. 

12.  At  the  end  of  1866  he  formed  a  new  siKiely.  called  the 
Brahma  Samflj  of  India,  and  invited  all  Urihmas  through- 
out the  country  l<»  join  it.     Hem  eforward  the  »)riginal  Samaj 
was  called  the  Adi  Brahma  Samaj,  «)r  original  siniety.     A 
number  of  the  steady  old  members  held  by  Debendra,  but 
nearly  the  whole  (;f  the  younger  and  more  enthusiastic  men 
followcxl  Keshab ;   and  many  noteworthy  Brahmas  in  other 
parts  of  India  also  adhered  to  him.     Unfortunately  there 
was  no  conslilution.  no  governing  bixly.  no  rules.     Every- 
thing was  left  in  Kcshab's  hands.    Very  soon  afterwards  a 
selectitm  »)f  tluistic  te.\ts  from  the  lUndu.  Buddhist,  Jewish, 
Christian,  Muhammadan  and  Chinese  Scriptures  was  pub- 
Ushed,  under  the  title  Stokasahf-raha,  or  CoUection  of  Te.xts. 
for  use  in  the  services  of  tl,  ■  Samaj.    The  wider,  freer  outlm,k 
of  the  new  body  thus  recei\cd  very  vivid  expression.    The 
society  held  its  weekly  ser\  ice  in  Kcshab's  owti  house  on 
Sundays,  while  the  leaders  still  attended  the  regular  scrNice 
of  ♦'••:  Adi  Samaj.  which  was  held  on  Wednesday. 

ij.  The  separation  from  Debendra  depressed  Keshab,  and 
^l^^v.-  him  h:ick  on  Go<l     Hence,  he  and  his  fellow-mission- 


MOVEMENTS    FAVOURING    VIGOROUS    REFORM     47 

nrics  spent  Umg  dayn  of  frrvt-nt  i)raycr  mI  ndiiration  in  his 
hou-st-,  scrkinK  slrrnKlh  ami  coura^'i-  from  (nnl,  p:ver  sincf 
his  ronvirsion  he  had  ini-n  a  man  of  prayir.  hut  he  n<iw  vn- 
tirwl  into  a  (Iitikt  cxixritmf  uf  its  joy  an<l  |K)wcr  than  ever 
hcfore. 

Set  free  from  ol«l  restraints.  an<l  having  round  him  a  larpe 
iMKty  of  inlhusiasts  who  were  ready  for  progress,  he  ad(»pte<l  a 
numlxr  of  new  practices  which  were  meant  to  dei-jx-n  and 
strcnRthen  the  religious  life  of  the  Samaj.  The  sources  of  his 
new  methcxls  were  the  Vishnuism  of  Chaitanya,'  which  was 
traditional  in  his  own  family.  an<l  Christianity,  which  was  now 
influencing;  him  so  deejily.  He  lMj,'an  to  use  the  oM  Vi.-.hnuite 
wort!  bihikli,  whii  h  covers  l)oth  K)ve  for  Go«l  and  faith  in  Him, 
and  to  stir  the  memlx-rs  of  the  Samij  to  live  by  it.  One  of 
his  missionaries,  Bijay  Krishna  Gosviml,  was  a  lineal  descend- 
ant of  one  of  the  companions  of  Chaitanya.  Keshah  com- 
missioned him  to  intrcxluce  the  instnunents  used  in  the  old 
sect,  and  bepn  sahkirtana,*  the  enthusiastic  sin^rin^  in  chorus. 
with  musical  accompaniments,  of  hymns  of  praise  and  devo- 
tion. Chaitanya  had  also  taught  his  followers  to  move  in 
pnKcssion  through  the  streets  of  a  town,  dancing  and  singing 
praise  to  (mkI,  with  flags  flying  and  drxmis  beating.  This 
m^arklrtana}  town-praise,  was  ad»>pted  and  used  in  Calcutta 
with  much  success.  He  also  drew  uj)  a  new  liturg)-  for  use  in 
the  services,  which  is  still  widely  used.  Trom  this  time  ttx> 
the  Br&hmas  have  held  several  annual  festivals,  each  lasting 
two  or  more  days.  The  whole  time  is  sjK-nt  in  jiraytr,  worship 
and  the  hearing  of  religious  addresses.  Keshab  thus  did  all 
in  his  power  to  start  the  new  stniety  in  a  living  ex])erience  of 
(kxl  and  His  service. 

14.  In  August,  i86q,  a  buil<Iing  in  Machua  Bazaar  Street 
wasojK-ned  for  the  use  of  the  new  Samaj  with  great  rejoicings. 
Then,  just  as  Ram  Mohan  did, after  the  opening  of  the  original 

'  r.  29 J,  below. 


48     MODERN    RLUGIOfS    MOVEMENTS   IN    INDIA 


building,  Kcuhah  sudilcnly  annuunccii,  to  the  amawmcnt  ol 
hh  frltn«l»,  his  inlrntion  of  going  lo  Knglaml.  Ihi-  Samij 
was  altogtthiT  wilhoui  org  ini/-itiiin,  an«l  all  it*  activities  tie- 
[Kmictl  entirely  on  Ki^hab  hin>H* If ;  so  that  it  acemiHl  rather 
unwise  for  him  to  go  away.  But  some  sort  of  arrangement 
was  made,  and  Ke^l  ib  tiK)k  the  journey.  He  was  rccclveil  in 
Kngland  with  the  utmost  lordiality,  lUlivereil  address- »  in 
all  parts  oi  the  otuntr>'.  met  many  noteworthy  jwoplc,  and 
made  many  new  friemls  The  visit  was  also  a  great  cx|)C- 
rience  for  Kisliab :  he  n  turned  to  Imlia  with  a  new  sense  of 
the  priceless  value  of  the  Christian  home,  and  with  his  head 
filled  with  (rt<»h  schemes  for  s«Kial  refoiin. 

15.  ITie  younger  numlK-rs  of  thi  new  Samftj  hatl  been  very 
busy  siKially  from  the  veiy  outset.  They  were,  al>ove  all, 
enthusiastic  advinaUs  of  the  etlucation  •)f  girls  and  of  ihe 
emamiixition  of  w.jmen.  S)me  of  them  began  to  take  their 
wives  with  them  to  cdl  on  C'hristi.ms  anil  to  social  gatherings. 
They  invenltil  a  nrw  and  iKcoming  dre^,  more  suitetl  for 
outd(H)r  weiir  and  siKial  intercourse  than  the  rather  scanty 
clothing  of  the  stay-at-ht)me  Bengali  wife.  A  new  form  of 
marriage-ritual  w;us  createtl.  more  truly  expressive  of  progres- 
sive Brahma  feeling  than  the  form  in  use  in  the  old  Samftj, 
and  in  it  were  included  niarriage-vow>  to  be  taken  by  the  bride 
anil  bridegriK)iii  in  iiuu.ition  of  Christian  marriage.  They 
struggled  to  put  down  chilti-marriage.  Several  widows  were 
remarried  and  more  than  one  m.irriage  iK-lucen  iK-rsuns 
of  dilTerent  !■aste^  was  solemnized.  I'hilanthropy  was  not 
neglected,  li  time  ol  famine  or  epiiiemic  they  were  ready  to 
help. 

Later,  it  became  clear  that  tluio  was  no  law  in  existence 
umier  which  HrAhtna  marriages  couM  come.  Hence  Keshab 
apjK-aled  to  the  Cioxornnunt,  and.  ;  tier  much  discussion  and 
difficulty,  an  .\ct  was  passed  in  1S72  which  legalised  them. 
PamUt  S.  X.  Sa^lri  remarks : 


mm^ 


MOVKMFNTS    rAvOURIN(      \  UiOROl'S    RKFORM     49 

The  jw»!iing  ..r  Om  Art  may  Ik-  juMly  r.  sanlct  a*  the  rnmri- 
<riK  »U(tT»«  of  the  prolorigd  vlTortu  of  th.  rrf.>fm«rt  (or  the 
4.m-lioraliun  u(  ihrir  mHJal  life,  h  aUili^hr.!  early  inurrbKe. 
made  jKilygamy  |H-nal,  .jiiu  ijotu-*!  widow  n,,, rri.» ijti,  .iml  iniir- 
ca>te  niarri..K.*  As  mm  h  it  ua.  I,  ule.1  with  a  >liout  of  joy  |,y 
the  pronre.M , .  H .  hut  ever  ,i,ue  il  ha.  Uen  ...  .  of  the  priii 
upal  cuufH-.  [hat  hir  ahmafd  the  Ifrahim..  from  the  .ym- 
rwthieii  of  their  orthtxi,/.x  countrymen.' 

The  luw  !^xial  actlvltlw  which  Kesluil)  inauKuratr,!  on  his 
return  fn>m  Kfixland  in.ludetl  a  Norm  tl  Sih.).il  f..r  Kirls.  an 
IiiduMrial  S.  )i.m>|  for  Uty-s,  the  Vktoria  Iii.tiiuli.m  for  women. 
ami  the  Bhdr^.  Airam,  a  home  iit  wlii.h  .t  number  of  families 
were  Kathercl  tcigether  for  the  nillivation  of  a  better  hwme- 
li(. ,  and  for  the  <  ducali.m  of  women  and  ehildren.  Journal- 
{■^ni  wa>  aL>o  eagerly  pursued.  77«-  /nJian  Stirror  iK-eame  a 
(hilly  p,;jKT,  and  the  Sul.thh  S,im,hhdr,  the  Li.eap  Xews,  a 
HeilgaU  weekly  piihlished  ;>»  a  farlhinK,  fxjjan  to  apinar. 

The  movement  was  \er>-  successful.  Tlu-  Lurs  of  1  ,v 
missionaries  in  lountry  towns.  Keshabs  tours  to  ,li,tant 
lilies,  and  his  ^'reat  lectures  in  Knirlish  drew  ^reat  numla-rs 
of  men  to  theism  and  rapidly  built  up  the  membi  rshij.  .|  the 
Samaj.  Several  of  the  other  misMonaries.  notably  I'ralap 
Chandra  Moaixnudar,  were  growing'  in  strength  and  spiritual 
fviwer. 

16.  \Vt  Kishab  bi'Kan  to  Ik:  tonMiou.s  that  .t!l  was  not  well 
in  the  Samaj.  An  opiH)>ition  parly  was  lxin>{  formed.  There 
were  several  reasons  for  their  dixs^iti-faeiitm.  Wliile  Ke^hab 
was  in  most  things  very  progres,ive,  l.e  was  , .piK)^.!  to  gi\ing 
women  much  freetlom.  and  was  \  ery  much  afraid  of  the  elTect> 
wliich  a  university  iilucation  would  pro.lu..  on  them,  lb- 
had  alrea.ly  done  much  t.  release  them  from  the  i-strai  -  of 
Hiiidiiism.  ami  he  was  in  favour  of  giving  girls  a  sjmt^le  ;  ,|u 
cation ,    but  a  large  and  growing  pari)   were  tunuug  more 

'UHS,  I,  ..5,. 


1^ 


so     MODKRN    RELIGIDL'S    MOVEMENTS    IN    lSrH.\ 


oihI  moif  uwlcr  the  n\Hl\  of  WesU-rn  HcaU.  an«l  they  wcrr  ilr- 
terminnl  that  lh«-ir  ilaughtrrs  »h«»ul«l  mrive  a  jpxnl  in(i«lcrn 
cilmuUon      Ihf  sctund  jmlnt  <i(  ilKTcrrmr  spr  .iiK  'rom  th«' 
•uprcmary  of  Kc-»lmh  in  the  SumAj      lU-  wiu»  ^>  muih  bigger 
thiin  any  other  lir&hmn,  un<l  hi*  addrcnsrs  «howt\i  w)  miuii 
inspiration.  an«l  im.acncwl  men  so  <iceply.  that  he  began  lo 
believe  hiitiM-lf  ditTerent  fr>im  other  men,  'hiwere*!  with  a  ton 
st;int  innpiralitin  from  heaven;    .in«l  ■'♦nne  <>f  hi-,  youthfiil 
foll<»wers  iK'gan  to  fall  at  hin  feet  and  to  adtln  »s  him  ax  Hinihw 
have  been  utTUstometl  to  adiire!«»  their  giirus  for  uiany  <en 
turies.     The  jwrfy  «»f  pn)grrs.'.  and  freintom  were  very  M-n 
»ible  of  the  extreme  danger-*  of  giuui^m  iit  a  iiuxicrn  b<Kiy  like 
the  Samftj.  an<!  tluV  protested  Hiriou>lv  ag.dnsl  it      IVi  ■)( 
the  mi'tsionaries  artuallv  left  Kc-h.d.      U  *« . m^  t'ear  that  he 
rebuketl  his  youtij?  di-iiple>  when  their  .  iilliiioiii-ni  i.-rrinl 
them  to  extremes;    yet  in  liis  kcture?*  lu    um- I  exjii.  i.Mon* 
which  might  well  iiad  people  to  treat  him  u>  jlilTerent  iwm 
other  men,  and  Mo/mimdar  tells  iis  frankly  thai  he  alway* 
favourcil  those  who  re^ardi  il  him  ii--  fhe<livinely  <  crnmissiiii.c*! 
leader  of  the  movement,  and  severely  i  n-iii/el  the  op|)osite 
j«rty.     'I"he  worst  |K)int   «»f   all  was   liis  dtHtrine  .,f  iiJrsh 
{J4kiii)      He  declared  that  from  tmu-  t)  lime  a   ilr-ct  com- 
mand from  llod  w.is  laid  ujion  I'ini  by  ^jhi  ial  n  velati.m.      The 
want  of  organiitiUion  in  the  Sarnaj  nuule  mailers  >till  worst-. 
It  is  probably  true  that  he  h.nl  no  desire  1-'  Ix-  an  luttKr.it ; 
ve!,  sime  there  was  no  constitution,  and  since  he  "lijcttcd  to 
every  form  of  p«>pul.ir  >;overnment  pro|M)>«il  by  the  ether  party, 
cviTUhinK  dtixiided  u|x>n  him,  and  he  .Kcupi<M|.  ius  a  matter 
<»f  f.ict,  the  jioMtiou  of  master  of  the  f)an.aj,  whetlier  he  di 
s«.r%'e<'.  to  Ik.'  c'\uge«l  with  aut<Kricy  or  not. 

17  In  a  temple  a  few  miles  to  the  north  of  Calcutta  there 
livetl  an  asteli*  known  as  Kamakrishna  I'araniaharhsii,  of 
whom  wc  shall  hear  bter.'     Keshab  made  his  accjuaintanct, 

>  P.  188,  bcl-jw. 


wcm  fircjmriily  to  mt  him  and  nov  ami  then  took  a  large 
luinpariy  „i  hi,  mlluwii ,  nitli  hin>  Ihrrr  can  b.-  no  .li-uht 
tii.it  K.-hub'-iappriHJationi '  ihr  nu  ji  ami  hi'  frr.|u,nt  fmils* 
'•(  hU  .l.\..ti..n  111.!  UJH  ^limtilaiiuR  (onvrrsatk-n  libl  mmh  to 
••rinKKa.n.ikfWiti.i  iiifo|iiihlii  lu.iii,  ,  and  to  draw  lo  him  ihe 
....wd!,  .,f  .;iMi|.l<-  wlio  liMiiv  '  to  hi,  words,  \V(  do  not 
kiu.w  wh.ii  K.>h.d,  nu ulr  >      ,  .,.,  mtiime.  bit  kainakridi- 

I       II  T...  'h.yiur  187s, 

Ut  '     Kima- 


ni"'!  Iati>i  Mof^nphtT  .sta*       1 
and  that  H«'(m'  on  t'lf  »    ...it 
kri  .!ina  wa-*  .1  m.in  <>f      •  •  '\ 
Miruhi,  Hull'  io,uh<i' 
daiita  phih  ><ip!iy,  n  > 

p.)r€-«i   to  dt  fi-nd  i'        i!'  . 
.otnirs,  y«>f  aU)  i-u..,- •  ■ .' 
II  >  man  shoidd  ioavr  t!i'   i.uiii 
Firiiiij^  wry  <li>tini  tly  »  , 
aroumi  hiir,    Kcshab   .'iiijjhl 


'  i;in 


'<'    ■    '  i  .'  wa.H  a  true 

'm>.;  thf  \V. 
dol,  and  prt- 
0  aKain.st  all 
I    inii-and  thai 
rtus  btfii  liorn. 
)■!«   ition  ill  the  air 
,.  i>niy<  r,  (onsivra- 


iion  ami  lu-w  forms  of  n-nuiuiuiiori  to  unit*-  and  !»fr,i  K«htn 
tl"'  mi^si.nui-y  iMnly,  and  to  fUl  the  whole  Samiij  with  Muh 
onthu^,ia->ti.■  devotion  :i4  to  tircthid.-  thi  f>osM'bility  of  di». 
union,  'flu  pr  1.  tu.-s  .vlii.  h  h<-  adi.pf.-.!  him  ,df  ..nd  whiih  he 
indua>«l  his  niiy.ionarii-s  to  adopt  it  ihis  lime  ar.'  s.»  very 
•lifTennt  In  .jarit  from  the  meth.xls  of  devotion  tlut  he  cm- 
ployed  earU,  r,  and  are  »o  dis>  i.u  tl.  Mindu.  that  one  is  tempte.l 
to  Mi:  in  them  eviden  e  of  tlu-  innuence  of  Ramakiishna. 
Here  is  tlic  account  Kivt-n  by  Sdsirl : 

If  was  not  entirely  the  as-tticism  of  thp  <>pirit  th;  t  he  ir- 
culcatfd  at  this  time;  for  he  countenanced,  b.ih  bv  r,  .,ept 
and  example,  wnnc  of  the  externa!  forms  of  it.  F  r'in.stance 
he  himself  pave  up  the  u,c  of  metallic  drinking  cu,>s.  suhsii- 
tutmg  earthen  one,  for  them,  his  cxaniplc  beinR  followed  by 
rriaiiv  of  the  missionariis ;  be  took  to  rooking  his  own  fo^nJ  and 
const-ucted  a  little  thatched  kitchen  on  the  terrace  of  the  third 


'P  I 


5;4   r^trr 


52     MODERN    REUGIOL'S    MOVEMENTS    IN    INDIA 

itory  of  his  Kalutolah  home  for  that  purpose;  and  itroduced 
the  ekiara,  a  riuU-  kinil  of  niuMcal  imtrument  an<I  the  memlicant's 
drinking  bowl,  well-known  to  a  sett  of  Vuishnavai.  .  .  ,  One 
thing,  however,  was  remarkable.  Along  with  the  development 
of  these  Iciideni  ic»  there  was  visible  a  decline  of  the  old  philan- 
thropic activiliiH  of  the  Samaj.  The  tnlutational  and  other 
institutions  starte*!  under  the  fndian  Kcform  Assmialion,  lor 
instance,  began  to  (Itciine  from  this  time.  Very  great  stress 
was  lai«'.  on  medilatitMi  and  relirenient  from  the  world.  With 
a  view  to  gixing  practical  »lTect  to  these  ideas,  Mr.  Sen  pur- 
chascil  a  ganlin  in  the  village  of  Morepukur,  within  a  few 
miles  of  Calcutta,  in  1.S76,  and  duly  consecrate<l  it  to  that 
purjiose  on  the  :oth  of  May  that  year,  under  the  name  of  Saiilian 
KiiHan,  or  "  forest  Alxxle  for  Religious  Culture."  Here  many 
of  the  mi.ssiimaries  of  the  Samaj  s|Hnt  with  him  m»)st  of  the 
days  of  the  week  in  meditation  and  imiy.T,  in  cooking  their 
own  fiMxl,  ill  drawing  water,  in  cutting  bamb«H)s,  in  making  and 
paving  roads,  in  constructing  thiir  cabins,  in  planting  and 
watering  trees,  and  in  cleansing  their  iK-tlrooms.  As  marks 
of  their  asceticism  they  Ingan  to  sit  below  trees  on  caqHts 
madf  of  hides  of  tigers  ami  of  other  animals,  in  imitation  of 
Hindu  mendicants  and  spend  long  hours  in  metlitalion.  .  .  . 
It  was  towards  the  end  of  this  year  that  Mr.  Sen  intnxluced  a 
fourfold  classification  of  devotees.  He  chose  from  amongst  his 
missio.i.irics  four  dilTerent  sets  of  men  to  represent  four  ly|)ts 
of  religious  life.  The  Voni,  or  the  adept  in  rapt  communion, 
the  Hhakl.i,  or  the  adept  in  rapturous  love  of  (io<l.  the  Jnani, 
or  the  earnest  seeker  of  true  knowlalge  and  the  Shibdk, 
or  the  active  servant  of  humanity.  These  four  orders  were 
constituted  and  four  dilTerent  kinds  of  lessons  were  given  to 
the  ili.sciples  of  the  respective  classes.* 

He  succeeded  by  these  incans  in  binding  the  nussionarics  to 
himself,  but  he  faile<l  with  a  brge  section  of  his  followers. 

18.  Vet  tilings  niiglU  have  continued  as  they  were  for  some 
time,  but  for  a  chance  <h  currcnce,  which  led  to  a  serious  prac- 
tical application  of  the  do<  trine  of  iidesh*  by  Keshab,  and  which 


'//B5, 1,  j6<j  71, 


'  P  50,  above. 


.<■; 


MO'.^MENTS   FAVOUkING   VIGOROUS   REFORM     53 

convinced  the  ()j)ix)sing  part>  that  they  were  abs.)lutely  rJKhl 
in  their  estimate  of  him.     I'he  Government  of  BenRal  ha.l  had 
the  young  heir  to  the  native  stale  of  Kuch  Bihar  (in  North 
Bengal)  carefully  e<l.uate,l  und-r  Ki.KJish  oflkials,  s«,  that  he 
might  b*T..me  a  lapable  m.Klern  ruler,  an<i  they  had  arranged 
that  he  should  ,)nxee<l  on  a  visit  to  Knglan.l.     But  his  mother 
demandi-.!  that  he  should  Ix-  mil.  :.-d  lK-f..re  leaN  ing  India ; 
ami  the  («)\ernment  ofluials  who  were  res,)onsihle  for  his 
trammg  were  most  anxious  that  he  should  be  marrie.!  U^  a  tiil- 
ture«l  girl  who  would  be  a  help  and  not  a  hindrance  to  him. 
Consequently,  the  proiH)s;il  was  made  that  h.-  should  marrj- 
Keshab's   daughter.     Now,    the    Brahma   leader   had    Inen 
fighting  idolatr>'  ami  child-marriage  for  many  years;    and. 
through  his  influence,  a  special  Marriage  Act  ha.l  been  passed' 
for  Brahmas."     The  young  prince  and    Keshab'.-.  daughter 
were  Ix.th  umler  age  from  the  iK)int  of  vkw  of  the  Brahma 
Marriage  L;iw.     Further,  the  Kuch  Bihar  family  were  Hin- 
dus ;  ami.  con.sequently.  the  princ  could  m)t  be  married  as  a 
Brihma.     His  marriage  would  necessaril>  be  a  Hindu  mar- 
riage;  and  there  coul.l  be  no  guarantee  that  he  would  not 
marr>'  other  wives.     It  was  thus  perfect l\-  cl.  ir  that  Keshab 
could  not  consistently  agree  to  the  marriage.     Bat  several 
things  conspiriil  to  make  it  dilTicult  to  refuse.     '.'lu-  (JoNern- 
ment  were  most  eager  to  see  it  carried  out.     Already  tentative 
pro|)os;ils  had  been  made  with  regard  to  the  daughter  of 
another  Brahma,  with  whom  the  alliance  would  be  maile, 
if  Keshab  tleclinetl  it.     The  young  man  himself  (iec  larcd  that 
he  was  a  theist,  ami  that  he  would  not  marr)-  more  than  one 
wife;  yet.  as  he  was  not  a  member  of  the  Sama;.  that  could 
m)t  alter  the  chiiracter  of  the  marriage.     Indeed,  since  Kuch 
Bihar  is  a  native  slate,  the  Brahma  Marriage  Act  was  alto- 
gether Inapplicable.     Government,  however,  extracitnl  pn^m- 
isc-s  from  Uie  Kuch  Bihar  family,  that  ever\  thing  idolatrous 

'  I'.  48.  above. 


t\ 


M 


54     MODERN    REUGIOUS   MOVEMENTS   IN    INDIA 

would  be  excluded  from  the  ceremony,  and  that  the  marriage 
would  be  in  fact  a  betrothal,  as  the  parties  wi.uld  not  live 
together  until  the  young  man  returne<i  froio  England,  when 
both  would  be  of  age.  But  what  decided  Kcshab  was  the 
doctrine  of  adesh.  He  believed  that  he  had  reccivetl  from  GihI 
a  command  to  go  on  with  the  we<lding ;  and  therefore,  in  spite 
of  all  the  facts  already  mentioned,  and  in  spite  of  the  vehe- 
ment protests  of  a  large  party  in  the  Samaj,  he  gave  his 
consent. 

As  w;is  to  be  expecttxl,  the  Kuch  Bihar  family  <lid  not  carry 
out  their  promises.  Tlic  wedding  ;is  celebratctl  was  a  Hindu 
marriage;  idolatrous  im[)k'ments  and  symlx)ls  were  in  the 
pavilion ;  and.  though  Kcshab  and  his  daughter  tK)th  with- 
drew before  any  idolatrous  ceremonies  took  placf.  the  ritual 
was  complete*!  by  the  Hindu  priests  in  the  presence  of  the 
bridegroom  in  the  usual  way. 

19.  A  tremendous  storm  followe<l  in  Calcutta.  The  oppos- 
ing party  did  their  best  to  di'[x)se  Keshab,  and  to  seize  the 
building,  but  f.i'led  in  both  attempts.  Finally,  they  left  the 
Samaj,  a  great  oo<ly  of  intelligent  and  influential  men.  For 
m;iny  years  a  fierce  controversy  raged  round  the  details  of  the 
wedding;  but  the  facts  arc  now  quite  clear.  A  little  i)am- 
phlet,  called  A  Brief  Reminiscence  of  Kcshuh  Chunder  6Vh,' 
written  by  Miss  Pigot,  the  pioneer  Zenana  Missionary-  of  the 
Church  of  Scotland,  who  was  most  intimate  with  Keshab  and 
his  famii.N',  and  accompanied  the  little  briile  to  the  wetlding, 
gives  a  clear  and  intelligible  account  of  all  that  hapjx'ned. 

20.  Fourth  Period.  iSjS-iSS^:  Three  Samdjes:  Kesltah's 
A'rii'  Dispensation.  Most  of  the  mi^Nionarics,  a  number  of 
outstanding  men  and  a  section  of  the  rank  and  t'lle  held  by 
Keshab.  hut  the  major  [)oriion  of  the  membership  wjnt  out. 
All  the  provimial  Samajes  were  (onsulted.  and  the  majority 
fell  in  with  the  new  movement      The  name  chosen  was  the 

'  Publishtd  ill  Cakutt.i  in  n;io. 


f 


1 


PL.\TK  III 


Kl  --11  Ml    I  ll\M'K\    MN 


MOVEMENTS    FAVOURING    VIGOROUS    REFORM     55 


SddliAran  UrAlima  Samij ;   ami  great  care  was  takri      >  or- 
ganize the  stKifty  in  a  re|)rosentative  way,  w*  as  «,</  a\'«'i  the 
single-man  government  and  the  lonsecnient  change*  uf  teai  h 
ing  whirh  had  caused  so  much  trouble  in  the  old  body      1    • 
won!  sdtHulran  means  "^;t'neral."  and  is  clearly  meant  to  sun 
gest  that  the  sik  iety  is  catholic  ami  dem<Kratic.     With  reganl 
to  diH  trine  and  |>ractice,  they  were  anxious  to  continue  th*- 
old  thei^tii  teaching  and  the  s(K-ial  service  and  philanthropy 
whii  h  had  characterized  Keshab's  Samaj  to  begin  with.     Tiuy 
were  es|M(  i.illy  eager  to  go  forward  with  female  education.     It 
was  the  easier  to  organize  a  re|>resentati\e  government  and  to 
secure  continuity  of  teaching,  because,  while  there  were  m.uiy 
able  men  among  them,  there  was  no  outstanding  leader.     Of 
the   four   missionariis  apiM>inted   the   most  prominent   was 
Pandit  ftiva  Nalh  fsa^trl.     On  the  2jnd  of  Januar)-,  18.S1, 
their  new  building  in  Cornwallis  Street  was  opene<l. 

Vet,  de>|)ile  the  great  schism,  Keshab  retained  the  prim.uy 
in  Hrahmaism  by  sheer  genius  and  force  of  character  until  his 
<'  ath  in  1884.  Ilis  achievements  during  the  last  six  years 
of  his  lite  are  ver>'  remarkable,  the  extraordinary-  freshness  of 
his  thinking  and  writing,  and  the  many  new  elements  he  in- 
tr»Hluced  into  his  work.  Vet,  though  ver>'  brilliant,  these 
innovations  have  not  proved  nearly  s<»  fruitful  and  lasting  as 
his  early  contiilnilions  to  the  cause.  They  will  Ix-  more 
intelligible  grouped  under  three  heads,  than  set  out  in  chron- 
ological order. 

21.  '!"he  lirst  group  comes  under  the  head  of  his  own  phrase, 
the  Si'i  Disprnsdtion.  For  some  years  it  ha<l  l)cen  dear  that 
he  thought  of  himself  as  having  a  special  divine  commission. 
That  idea  now  iK'comes  exi)licit.  There  have  been  a  number 
of  divine  disix'nsations  in  the  past :  he  is  now  the  di\ intly 
apixtinted  leader  of  the  New  Dispensation,  in  which  all  reli- 
gions are  harmoni/.td,  and  which  all  men  are  summoned  to 
enter  as  their  spiritual  home.     lie  and  his  missionaries  arc 


Jik.r^.'«;r:ii 


56     MODERN    RELIGIOUS   MOVEMENTS    IN   INDIA 

the  apostles  of  tliis  new  and  universal  church.  But  this  rlaitn, 
which,  if  logically  carricil  out,  would  have  set  him,  as  the 
centre  of  the  final  reUgiun  of  all  time,  far  above  Christ,  Buddha, 
Muhammail  and  every  other  leader,  is  croascd  and  hindered 
by  two  other  thoughts,  each  of  which  influenced  him  power- 
fully iluring  the  last  section  of  his  life ;  first,  the  idea  that  all 
reli>?ions  are  true,  which  he  took  over  from  Ramakfishna 
Paramaharhsa,  and,  st'con<lly.  a  belief  in  the  supremacy 
of  Christ  as  the  (Itxl-man.  Consequently,  all  his  teaching 
alxmt  the  New  I)is|K.-ns.-ition  kicks  consistency  and  grip. 

On  the  anniviTsiir)-  day  in  January  in  1881  he  appearetl  on 
the  pliitforni,  with  twelve  of  his  missionaries  around  him, 
under  a  new  red  banner,  on  which  were  inscrilxfl  the  words 
Naba  Bidhan  (.Vata  Vidhdna),  that  is,  New  l)is|H'nsation,and 
also  an  extraordinary  symlx)l  made  up  of  the  Hindu  trident, 
the  Christian  cross  and  the  crescent  of  Islam.  ()n  the  tablr 
lay  the  Scriptures  of  the  four  greatest  religions  of  the  world, 
Hinduism,  Buddhism,  Christianity  and  Muhammadanism. 
Four  of  the  aix)stles  were  specially  ap|X)inte<l  that  each  might 
study  the  Scrii)tures  of  one  of  these  religions.  Hencefonvard, 
'he  phrase  BrShma  Samaj  falls  into  the  background,  and 
Keshab's  body  is  known  as  Tlie  Church  of  the  .Vne  Dispensathn. 

Feeling  now  more  contident  of  liis  own  inspiration,  he  fre- 
ucntly  issuetl  prcKlamalions  in  the  name  of  (JxhI,  calling  ujxm 

1  nun  to  accept  the  New  Dis}K'ns;ition,  and  [)ronouniing 
those  who  had  left  him  inlulels,  ajiostiites  and  (lisolw<licnt 
men.  In  keeping  with  the  univers;ility  astrilxHl  to  the  New 
Di.spens;Uion.  the  faithful  weree-xhortnl  to  turn  their  thoughts 
to  the  great  men  of  all  nations.  One  of  the  metlnKls  employed 
was  to  go  on  [)ilgrimage  in  imagination  to  sec  one  of  the  gre:it 
ones,  and  to  spend  some  time  in  me<litation  on  his  teaihiiig, 
achievements  and  virtues.  Men  and  women  were  formed  into 
orders  of  various  kinds,  and  solemn  vows  were  laid  ujxin  them. 

22.  The  second  group  of  innovations  comes  Irom  IliniluL-m. 


04.i^i:^j 


" 


MC^H 


MOVEME^^^  favoitiino  vigorous  reform    57 

How  far  Ke<ihah  had  mcncil  from  h»  early  thrism  may  be 
seen  from  the  followiriK  facts.  In  his  early  days  he  was  a 
stem  thcisi.  and  vclu-mtntly  dinounrttl  polytheism  and 
idobtry  of  ivtry  lyin-.  He  was  seriously  o|>posed  to  all 
coquettinR  willi  other  systems,  iK-lievinR  that  it  wasdangerous. 
VVhcn  Mr  Sisipadi  Hanerjea  foundetl  at  Baranagar,  near 
Calcutta,  in  187^.  the  Sddhdrana  Dfuirma  Sahhd,  ic.  the 
(k-neril  RihV'ious  .\s.s(Kiati«)n,  the  platform  of  which  wa<i 
op«'n  to  Hindus,  Buddhists.  Muslims  ami  Christians  as  well 
as  to  Brahmas,  Keshab  rifun<lly  ctmdemnwl  it.  as  the  follow- 
ing sentences  from  his  own  paper  >how  : 

We  laniidt  l)ut  regard  this  new  .StHiety  as  a  solemn  sham 
iiefore  (hmI  and  man  The  iihiiiImts  seem  to  ha\e  no  fixed 
relixiun  in  them,  and.  in  imieavourinj?  to  commend  every  creed, 
they  only  hetray  their  anxiety  to  mock  and  insult  everything 
sacred.  Sui h  tiishonesl  lalitudinarianism  ou^ht  to  be  put 
down.' 

Hut  somewhere  ab..ul  187  s  Ke-hal)  made  the  ac(|uaintancc  ol 
kamakrishna,  md  th«Teafler  -aw  liini  fre(|uenily  and  listened 
with  great  pleasure  ami  interest  to  his  teactiinj;  Now  one  of 
the  most  uiiisiandinK  idi  is  of  ibn  gifted  m.tn  was  this,  that 
all  religions  are  true  -  In  January,  iSSi ,  the  \i-w  lJi.s|K'n^a- 
tion  was  formally  announced,  as  <lcs(ribed  above;  and  in 
thi  Siouliy  Mirror  of  (),  t.,l),r  .-^rd  tin-  followinj,'  -.uitences 
ap|Hareii : 

Our  |KiMti«)n  is  not  that  truths  ,irc  to  be  found  in  all  rtlijrions  ; 
but  thai  .ill  the  estal)!i>hed  reliL^ion.s  of  the  world  are  true, 
riure  is  a  great  deal  of  dilTerence  between  the  two  assertion.s. 

The  glorious  mission  of  the  N'ew  I lii-jn nvition  is  to  har- 
nH.ni.i  r.li-j  „«,  ind  revelations,  1..  e>tal.lish  the  jruth  of  e\  cry 
lMrti(  Uiar  tlisjiensation,  and  ufXMi  the  liasis  of  ih<-.e  particulars 

'  Tlii^  <|iiol.iti..n  .>,,  urs  in  ,in  artiilc  m  the  A,;,/m«   M-rror  of  (Xt.  ijta, 
I  -  ;".  <  illcil  I'rof   .\t,n  .Midler  on  the  I'.iidmlum   i 
'I'    107.  Ix-low 


58     MODKRS    RRl-IGIOirs    MOVT.MF.N'TS    IN    INDIA 

to  fttablish  the  larnmt  and  brciaclest  induction  of  a  Rencra!  and 
glorious  |>r(i|Kmttiun. ' 

One  of  Rftmakn*hna'»  friomln  had  a  pit  turr  imtntnl  Hymlx*!!/- 
ing  the «h-|K-nd«m I- «>f  K«shab «»n  RaniakriHiina  in  this  niatUr. 
It  isdoalt  with  Ix-iow* 

It  was  douhlli-vs  this  idea,  that  ail  riliRions  an-  tnu-,  an.l 
that  their  harmon>  ran  Ik-  .l.rnonstrattMl,  whiih  pri.ni|)ti<l 
Kfshab  to  adopt  a  numUr  of  i  mmoiiii  s  from  iM.th  Himluism 
and  Christianity  and  ti>  s.rk  so  to  intrri)rit  a  Kriat  «it al of 
liimlu  diKtrine  and  prat  tin-  as  tt)  makf  it  apiH-ar  ronsistiiit 
with  thiisni.  Ho  lalltd  (io<l  Mothir.  He  adopttti  tiic  honui 
Siu rilUc  and  the  drali  ttriiuony  (the  wa\iMK  of  li«bts)  into 
Brahma  ritual.  He  exiK)un(U«l  |K)lytht  ism  and  i<lolatry  as  if 
they  were  variant  forms  of  tin  ism.  He  found  spiritual  nour- 
ishment in  the  Durpa  I'Qja.  if  the  annual  festival  held  in 
(ktolK-r  in  Ikn^al  in  honour  of  th«' demon-slaving  Durj-a,  the 
bliHKlthirsty  wife  of  fsiva,  In  imitation  of  the  lO-S  naniesof 
Vishnu,  a  Sanskrit  hymn  of  praise,  reiountin^  io«  names  of 
(hkI.  was  (omiK)sed,  and  iRvame  an  int»  jjral  part  of  the  lit- 
urgy of  his  Cluirth  '  C'haitanya's  religious  dame  was  intro- 
duifd  to  e-xim-ss  religitms  joy.*  I'rayefN  were  addre-vs^-d  to 
the  (ian^es,  to  the  moon  and  to  tire,  as  irtatures  of  tio<l  and 
e.xpression>  of  His  i»ower  and  His  will. 

2  \.  The  tiiird  ^roup  of  innovations  i  ome  from  Christianity. 
Baptism  and  the  Lord's  Su|>jht  were  both  intnKluied  into 
New  Disinnsation  ritual  Hut  of  far  m..re  injin.rtante  than 
these  tentiiouii^  were  the  n( w  pieces  of  Chri.-itiaii  d<«  trine 
adopted,  alnne  all,  n  rtain  new  eon\ietions  about  tiie  !>.  i-on 
of  Christ. 

Ram  Mohan  Ray  nronnued  dearly  that  Christ  had  a  Rre.it 
contribution  to  make  to  Indian  n  Union.     He  iHlieve.l  that 


•  IIKS  .  II.  I." 
•I'.   J.M.  lal.r.v. 


MOVF.MKN'TS    FAVOURING    MGOROUS    REFORM     59 

the  amitnt  V'«lanta  was  all  that  Imlb  mc-ikxl  in  the  way  of 
thf(>l<>Ky ;  hut  in  the  maltrr  of  cthi<»  !i<  -am  the  !»ui)n'ma»y 
of  Jc-sus;  ami  in  Tke  Prtcrpis  of  Jesui '  Iro  laM  the  cthiral 
ttaihinR  of  Christ  iMfore  his  ftllow-'cnintrynun,  and  told 
thorn  plainly  that  thf>  rwiuin.l  to  study  it  and  live  by  it.  To 
him  tlus«-  |iri-ii'|)t.s  win-  tin  path  tn  inaii-  anti  happim  s. 

Krshal)  from  the  very  UginninK  n-ali/ed  the  truUi  whith 
Ram  Mohan  hail  expressi-d  ;  hut,  even  in  his  early  let  tures,  he 
went  far  Iwyond  Ram  Mohan's  stund|)uint,  and  that  in  thri-c 
diret  tions. 

</.  The  lirst  of  these  is  tne  itioj^nition  «)f  the  glory  of  Uu 
ilhmulcr  oj  Christ,  ami  its  \aiU''  as  an  example  to  man.  We 
<|uote  from  Keshab's  leiture,  Jtius  Christ:  Europe  and  Asia: 


What  moral  serenity  and  sweetness  perva<lf  his  life  '  What 
extraordinary  tend«rne>s  and  humility  -  what  lamli-like  miek- 
ness  and  simpliiityl  Mis  heart  was  full  of  mirry  and  for- 
^ivinn  kindness;  friends  ami  fcK-s  shared  his  charity  and  love. 
And  yet.  on  the  olhtr  hand,  how  resolute,  firm,  and  unyieidinR 
in  his  adht  renie  to  truth  !  He  feared  no  mortal  man,  ami 
l)raved  even  death  itself  fur  the  sake  of  truth  and  (iod.  Verily, 
when  we  read  hi<.  life,  his  meekness,  like  the  M>ft  m<ion,  ravi-hes 
the  heart  and  i)alhes  it  in  a  lliuxl  of  >erene  li)iht ;  hut  when  we 
tome  to  the  ^''''nil  toiisununation  of  his  career,  his  death  on 
the  eross,  Inhold  he  shines  as  the  |K)werful  sun  in  its  meridian 
splendour ' 

Chri-if  tells  us  to  forgive  our  enemies,  yea,  to  bless  them  that 
rurM  u>,  and  pray  for  them  that  despilefully  use  us;  he  tells 
us,  when  one  smites  the  ri^ht  cheek,  to  turn  the  left  towards 
him.  Who  can  adequately  conceive  this  transcendent  charity  ? 
The  most  impressive  form  in  whiih  it  practically  manifests  it- 
self is  in  that  sweet  and  tender  prayer  which  the  c  rut  ilie<l  Jesus 
uttered  in  the  midst  of  deep  a>;<my  "Father,  forgive  them, 
fur  they  know  not  what  they  do  "  ' 


P   3J,  a 


,lx)ve. 


'  I.,,i:,rc.  1 1!  /«./. 


i 


6o     MODERN    RKUGIOUS   MOVEMENTS    IS    INDIA 

b.  The  iecond  is  Ike  UH$e  of  sin  ami  alt  it  l«a(U  to.    Wo 
quote  from  the  historian  of  the  lir&hma  Sumaj     He  remark* : 

Krshub  Chumlcr  oprned  hi*  heart  to  the    (  lirir.lian  »|iirit. 
and  it  begat  a  wnse  <  '  -.in  atui  the  spirit  <>l  carne<tt  prayer.' 

The  infuMon  of  the  ('hri<itian  -lurii  hrouKhl  into  the  f'leM 
another  eharmteri>tii  ChriHti.in  senlimenl,  narmly,  an  enthti 
niasni  for  saving  h  How  ^inner»  hyranvinj;  to  ihem  the  new 
goH|>et.  .  .  .  Ilie  spirit  of  uller  >ell  MirremUr  in  vhiih  the 
new  mi%Monari«i»  t«H>k  up  ibiir  work  after  the  >.  hi^ni  y^^•^  a 
wonder  to  all.  .  .  .XmiiiiK't  the  new  prwuipUv.  nnhilMii  from 
the  study  of  the  life  of  Chrixt  wa;*  one.  "rake  no  thought  for 
the  morrow,"  whiih  tli*  y  wante«l  to  larry  literally  into  pra« - 
tire.  .  .  .  Their  young  wives,  most  of  them  ImIow  twi-nty. 
touched  by  I  lie  new  tiitJiU'ia^m.  shared  in  all  their  priv.itions 
with  a  cheerful  alatri  y.  The  memory  of  these  .i.iyt  will  ever 
remain  in  our  minds  a-,  .i  trul .  a|Hwtt»lie  periixl  ■>{  Hrahmo  liis- 
tory.  when  there  was  a  spirit  of  real  asceticism  without  that 
talk  of  it,  in  which  the  Churv  h  alKiundetl  in  sul)sc(|uent  titnts.' 

c.  The  third   is  the  Christian  attitude  to  soti.il  life.     We 
again  quote  from  the  history : 

Mr.  Sen  trieti  to  view  siicial  questions  from  the  »tand|)oint 
of  pure  and  spiritual  faith,  making  the  improvement  of  their 
social  life  an  accessory  to  mens  jirogress  in  spiritual  life.  Sck  iai 
reform  naturally  «ame  as  a  part  of  that  fundamental  comep 
tit>n.  I'lider  the  inlluence  of  their  leader  the  |)rogressive  party 
trieiJ  to  abjure  those  so<  iaI  abuses  that  tended  to  dtgrade  stniety 
or  encourage  vice  or  injustice.  The  conviction  Itecame  strong 
in  them  that  it  \v.is  only  by  raising  and  ennobling  man's  soti.il 
life  that  a  pure  and  spiritual  religion  likr  theistn  could  establish 
itself  as  a  scnial  and  domestii  faith  of  man  and  convert  human 
s<Kiety  into  a  household  of  (iod  This  (i)nviction  took  lirm 
|M)s.sessi(m  of  Mr.  Sen's  mind  ami  he  unfurled  the  banner  of 
social  reform  by  systematic  ctTorts  for  tin    al)olili<)n  of  caste 


^  UBS,  I,  lii. 


'lb 


1,  .'Oi;-  I 


■V ^-^--^ 


^ 


MOVEMKNTS    lAVDURING    V1(X)R«)US    RF.FORM     6| 

ami  «Imi  by  Uyinn  •■»  tomniunicalc  new  liKh(  sml  new  life  to 
our  WdtiuiiluMMl 

We  may  justly  a»«  ri()e  thU  |Ni<i.iiiin  (or  whiuI  reform  to  the 
influemr  of  Mr  Sfii'-i  Christian  »iu<lif<t  Ihr  r<.»*»n  for  my 
•mrjbjng  i(  to  (  h^i^lian  i»ihi«n«r  i-  ih.il  ti  in  v.  iinlikr  the 
Hindu  t.ailuiiK  "»  <*»■  ^ul)j«Ht,  with  vshiili  *«•  an-  fafiuliar.' 

'ThvM'  tlirrf  ii^iHits  of  Christ  siaricly  ap|Har  in  Ram 
Miihan's  U  .\<  hinR,  l)ut  thiv  wm  lh«  v.  ry  pith  ami  man  -w  of 
K«'shal»'H  (iiMtrinr.  Imici.l,  as  the  la^t  ixtrads  shiw.  they 
wiTi-  the  Mnmf  nl  all  tin-  lilV  ai)<l  \ijjour  whi' h  Kttiialj  sui - 
ii-ciU.I  in  |Hiwriii>;  into  lii>.  mi^sionari.  ■»  aixl  iolNmirs  d  rinx 
till-  first  twenty  viars  of  his  pul.lit  lid  I)!!.-.  fa<  t  was  vtry 
vividly  pns«nt  to  Ktshal)'s  miml      Htr<-  an  his  own  words; 

Chrinl  ha-.  Ihth  my  ,tii<ly  for  a  <|iiartrr  of  a  nnlury  That 
OodM.in  lli.y  say  half  li<Hl  and  half  man  -walks  daily 
all  tivir  this  vaxt  iHiiiiiiula,  from  tlu-  Hitnal.iya^  to  CaiK'  Co- 
morin,  nilJKliiininK  and  -amiifyinn  >•■'  tn-niinK  millions.  Hi> 
i>  a  mJKlity  reality  in  Ifhiian  history  He  Ih  to  uh  ,i  living  ami 
moving  spirit  UV  -ei-  him  ami  i.imnuinf  v\iih  him  lie 
pt'rrneatt's  >o(iii\  a^  a  vital  font-,  and  imbm  •*  our  daily  life, 
and  i»  mixed  with  our  thoughts,  -[^.tulalions  ami  pursuits.' 

:4.  But  fn)m  lH^()  onward  tin  re  is  a  further  advance. 
I'hus  far  Clirist  had  been  to  Ki-sh  ib  only  a  reiifjious  leader, 
(li-.tiiutl>  the  greatest  of  all  the  prt)phets.  liut  in  nn  sinse 
divine.  I'roni  now  the  problem  of  the  person  of  Christ  ik- 
.  upies  a  large  place  in  his  luimi.  lie  began  the  discussion  of 
the  (|ucstioii  in  his  levture.  India  asks:  Who  is  Christ.'  dc- 
livired  in  iSjy.  He  starts  from  the  wonls,  "I  and  My 
FatiuT  are  one,"  and  explains  tliem  as  follows  : 

Christ  really  believed  that  he  and  his  lather  were  one,  or 
he  would  not  have  >aid  so.  He  >|K)ke  the  truth,  unmi.xetl  and 
{)ure  truth,   when   he  announcetl   this  lact.     "I   can  of  nunc 


1     ii 


'  UBS  ,  I,  iv6-7. 


'  Liilures  in  lndtJ,  Jjo. 


lyja^ 


"S^Sl 


Miotocorv  innuTioN  tht  chait 

I  ANSI  and  ISO  TEST  CHAUT  No    21 


1.0 


I.I 


1.25 


U£ 


12.8 


132 


136         "i 


1^ 

2.2 
2.0 

1.8 


1.4 


1.6 


A     /APPLIED  IN/HGE     Inc 


.^ 

16!i!    lasl    Mo-    =. 
Hocnestef     t^^    y^ 
('16)    »8J   -  0300 
("6J    288  -  5989 

1.            '  4609 

-  Phon. 

-  Fo. 

JS* 

62     MODERN   RELIGIOUS   MOVEMENTS   IN    INDIA 
own  self  do  nothing,"  "I  am  in  my  Father,  and  my  Father  in 


me. 

I  am,  therefore,  bound  to  admit  that  Christ  really  believed 
that  he  and  his  Father  were  one.  When  I  come  to  analyse 
this  doctrine,  I  find  in  it  nothing  but  the  philosophical  principle 
underlying  the  jwpular  doctrine  of  self-abnegation,  —  self- 
abnegation  in  a  very  lofty  spiritual  sense.' 

Therefore,  I  say  this  wonderful  man  had  no  thought  what- 
ever of  self,  and  lived  in  God.  This  unique  character  of  com- 
plete self-surrender  is  the  most  striking  miracle  in  the  world's 
history  which  I  have  seen,  and  which  it  is  possible  for  the  mind 
to  conceive.' 

He  declares  that  God  sent  Christ  to  be  the  perfect  example  of 
sonship  to  men : 

An  example  of  true  sonship  was  needed.  .  .  .  Perfect 
holiness  dwelt  in  the  Father,  the  eternal  fountain-head  of  all 
that  is  true,  and  good  and  beautiful.  It  comprehended  all 
manner  of  holiness.  It  had  in  it  the  germs  of  all  forms  of  vir- 
tue and  righteousness.  Purity  of  life  dwelt  in  Him  in  its  ful- 
ness and  integrity.  Out  of  this  substance  the  Lord  took  out 
only  one  form  of  purity,  that  which  applies  to  the  son  in  his 
relations  to  the  Father  and  his  brethren,  and  comprises  the  whole 
round  of  human  duties  and  virtues,  and  having  given  it  a  human 
shape,  said,  —  Go  and  dwell  thou  in  the  world  and  show  forth 
unto  nations  divine  sonship.' 

He  also  declares  that  Christ  fulfils  Hinduism : 

He  comes  to  fulfil  and  r-'  rfect  that  religion  of  communion 
for  which  India  has  been  paining,  as  the  hart  panteth  after  the 
waterbrooks.  Yes,  after  long  centuries  shall  this  communion 
be  perfected  through  Christ.* 

Then  in  his  lecture  on  the  Trinity,  in  1882,  Christ  is  definitely 
called  the  Logos,  the  Son  of  God,  the  second  person  of  the 
Trinity: 

>  Lectures  in  India,  245-6-  '  ^*-'  ^Si-s- 


mn^^mi 


MOVEMENTS    FAVOURING    VIGOROUS    REFORM     6j 

You  sec  how  the  Lord  asserted  His  power  and  established 
His  dominion  in  the  material  and  the  animal  kingdom,  and 
then  in  the  lower  world  of  humanity.  When  that  was  done  the 
volume  of  the  Old  Testament  was  closed.  The  New  Testament 
commenced  with  the  birth  of  the  Son  of  God.  .  .  .  Having 
exhibited  itself  in  endless  varieties  of  progressive  existence, 
the  primary  creative  Force  at  last  took  the  form  of  the  Son 
in  Christ  Jesus.' 

Gentlemen,  look  at  this  clear  triangular  figure  with  the  eye 
of  faith,  and  study  its  deep  mathematics.  The  apex  is  the 
very  God  Jehovah,  the  Supreme  Brahma  of  the  Vedas.  Alone, 
in  His  own  eternal  glory,  Ho  dwells.  From  Him  comes  down 
the  Son  in  a  direct  line,  an  emanation  from  Divinity.  Thus 
God  descends  and  touches  one  end  of  the  base  of  humanity, 
then  running  all  along  the  base  permeates  the  world,  and  then 
by  the  power  of  the  Holy  Ghost  drags  up  regenerated  humanity 
to  Himself.  Divinity  coming  down  to  humanity  is  the  Son ; 
Divinity  carrying  up  humanity  to  heaven  is  the  Holy  Ghost.' 

Through  Israel  came  the  First  Dispensation ;  in  Christ  we 
have  the  Dispensation  of  the  Son;  while  Keshab's  own 
movement  is  the  Dispensation  of  the  Holy  Spirit : 

The  Old  Testament  was  the  First  Dispensation;  the  New 
Testament  the  Second ;  unto  us  in  these  days  has  been  vouch- 
safed the  Third  Dispensation.' 

25.  But  all  this  inevitably  raises  the  question,  How  could 
Kcshab  teach  in  this  strain  and  yet  declare  all  religions  true, 
and  introduce  Hindu  ceremonies  into  the  ritual  of  his  services  ? 
—  There  is  only  one  way  of  accounting  for  it :  we  must  recog- 
nize that  Keshab  was  not  a  consistent  thinker,  far  less  a  sys- 
tematic theologian.  Illustrations  of  inconsistency  are  sown 
thick  in  his  lectures.  Thus  in  1876,  six  years  before  the 
lecture  on  the  Trinity,  while  he  was  still  pledged  to  the  doc- 
trine that  Christ  is  a  mere  man,  the  very  first  sentence  of  one 
of  his  lectures  nms : 


'  Ih.,  336. 


•  lb.,  338. 


•/A.,  356. 


"m^m 


64     MODERN    RELIGIOUS    MOVEMENTS    IN    INDIA 

I  verily  Im-Hcvc  that,  when  Jesus  Christ  wis  about  to  leave 
this  world,  he  matle  over  the  sacred  portfolio  of  the  ministry 
of  his  Church  to  the  Holy  Spirit.' 

What  manner  of  man  is  this  who  stands  in  official  relations 
with  the  Sj)irit  of  the  Universe  ?  —  The  truth  is  that  he  was 
dazzled  with  the  glitter  of  Ramakrishna's  idea  of  the  harmony 
of  all  religions;  and,  having  once  accepted  the  thought,  he 
proceeded,  in  confidence  in  it,  to  attempt  to  hold  in  his  own 
mind,  at  thi  same  moment,  the  essential  principles  of  Hin- 
duism, the  Ch  tian  doctrine  of  the  Trinity,  and  his  own 
old  theism.  Perhaps  the  most  amazing  example  of  inconsist- 
ency occurs  within  the  limits  of  a  single  paragraph  in  his  lec- 
ture IVc  Apostles  of  I  lie  Xciv  Dispcusdtiou,  delivered  in  Janu- 
ar\',  1881,  when  the  New  Dispensation  was  announced.  lie 
fust  sets  his  own  Dispensation  on  a  level  with  Christ's: 

Is  this  new  gospel  a  Dispensation,  or  is  it  simply  a  new  sys- 
tem of  religion,  which  human  understanding  has  evolved  ?  I 
say  it  stands  upon  the  .same  level  with  the  Jewish  dispensation, 
the  Christian  dispen.sation,  and  the  Vaishnava  dispensation 
through  Chaitanya.  It  is  a  divine  Dispensation,  fully  entitled 
to  a  place  among  the  various  dispensations  and  revelations  of 
the  world.  But  is  it  equally  divine,  equally  authoritative? 
Christ's  Dispensation  is  said  to  be  divine.  I  say  that  this 
Dispensation  is  equally  divine.- 

He  then  sets  himself  on  a  level  with  Christ : 

If  Christ  was  the  centre  of  his  Dispensation,  am  I  not  the 
centre  of  this  ? ' 

And  immediately  thereafter  there  follows  this  most  touching 
piece  of  si'lf-humiliation : 

Shall  a  sinner  vie  with  Christ  for  honours?  God  forbid. 
Jesus  was  a  born  saint,  and  I  am  a  great  sinner.  Blessed 
Jesus  !    I  am  thine.     I  give  myself,  body  and  soul,  to  thee.     If 

'  Lectures  in  India,  :6i.  '/''■, 


2()S. 


'  Ih.,  200. 


hfr^^^'^wi'^^mmn^iasa^. 


./r^' 


:si->ii*^; 


■''-'.i'i 


ii^.    ^.« 


MOVEMKXTS    FAVOURING    VIGOROUS    RLIORM     65 

India  will  revile  and  persecute  me,  and  take  my  life-bliKKl  out 
of  me,  drop  by  drop,  still,  Je^us,  thou  shalt  onlinue  to  have  my 
homage.  I  have  taken  the  vow  of  loyalty  hil'orc  ihce,  and  I 
will  not  swerve  from  it,  —  (iod  help  me  !  'lhe>e  lips  are  thine 
for  praise,  and  these  hands  are  thi:ie  in  service.  Son  of  God, 
I  love  thee  truly.  And,  though  scorned  and  hated  for  thy 
sake,  I  will  love  thee  always,  and  remain  an  humble  servaru 
at  thy  blessed  feet.  Vet,  I  must  tell  you,  gentlemen,  that  I 
am  connected  with  Jesus'  Gos[>el,  and  occu|)y  a  prominent 
place  in  it.  I  am  the  prinligal  son  of  whom  Christ  spoke,  and 
I  am  trying  to  return  to  my  Father  in  a  |)enitent  spirit.  \ay, 
I  will  say  more  for  the  satisfaction  and  edilication  of  my  op- 
ponents. I  am  not  Jesus,  but  I  am  Judas,  that  \iie  man  who 
betrayed  Jesus  into  the  hands  of  his  infuriated  i)ei.-n  utors. 
That  man's  spirit  is  in  me.  The  veritable  Judas,  who  sinned 
against  truth  and  Jesus,  lodges  in  my  heart.  If  I  honour  Jesus, 
and  claim  a  place  among  his  disciples,  is  there  not  another  si'V; 
of  my  life  which  is  carnal  and  worldly  and  sinful  ?  I  am  Judas- 
like so  far  as  I  love  sin.  Then  tell  me  not  I  am  trying  to  exalt 
myself.  Xo.  A  prophet's  crown  sits  not  on  my  head.  My 
place  is  at  Jesus'  feet.' 

No  further  proof  is  wanted  of  the  unsystematic  character  of 
Keshab's  thinking.  Clearlj-,  he  hatl  not  worked  the  contents 
of  his  mind  into  any  kind  of  consistent  imity. 

26.  But  another  problem  remains,  his  relation  to  Christ. 
His  habitual  want  of  consistency  explains  how  he  could  hold 
self-contradictory  ideas,  but  the  extraordinary  place  which 
Christ  holds  in  his  teaching  needs  explanation.  The  needs  of 
the  time,  and  the  wonderful  way  in  which  the  teaching  of 
Christ  meets  them,  account  for  the  hold  which  Christ's  ethi- 
cal and  social  teaching  have  taken  of  the  Brahma  Samaj  as 
a  whole;  but  they  do  not  account  for  the  tenderness  and 
passion  which  mark  Keshab's  every  reference  to  Jesus  nor  for 
his  interest  in  the  problem  of  Christology.  The  simple  fact 
is  that  Keshab's  religious  experience  was  from  beginning  to 

'lb.,  :()Q. 


?^^f^?'Sr::E^^^5lffl^^saf?.^?^^T«K.^^^f^ 


66     MOULRN    RELIGIOUS    MOVKMENTS    I\    INDIA 

end  rooUtI  in  ("lirist ;  and  he  was  thcnliy  «lriven  steadily 
forward,  steadily  nearer  an  adecjuate  account  of  Christ's 
person  and  His  relation  to  (Itnl.  His  lectures  show  (luite 
clear!)  that  his  religious  expe.ienee  depended  largely  on 
Christ : 

My  Christ,  my  sweet  Christ,  the  brisl.test  jewel  of  my  heart, 
the  necklace  of  my  soul  -  fnr  twenty  years  have  I  cherished 
him  in  this  my  iiiiserat)le  heart.  ThouRh  often  defiled  and 
persecuted  hy  the  w(  rid,  I  have  found  sweetness  and  joy  un- 
utterable in  my  muster  Jesus.  .  .  .  The  mighty  artillery  of 
his  love  he  levelled  against  me,  and  I  was  van(|uished,  and  I 

fell  at  his  feet.' 

The  Father  cannot  be  an  example  of  sonshif).  Only  the 
Son  can  show  what  the  son  ouRht  to  be.  In  vain  do  I  go  to 
the  Vedas  or  to  Judaism  to  learn  sonship.  That  I  le;  at  the 
feet  of  my  sweet  Christ,  my  Father's  beloved  Son.' 

All  over  my  body,  all  through  my  inner  being  I  see  Christ. 
He  is  no  longer  to  me  a  doctrine  or  a  dogma,  but  with  Paul  I 
cry,  For  me  to  live  is  Christ.  .  .  .  Christ  is  my  food  and  drink, 
and  Christ  is  the  water  that  cleanses  me.' 

There  can  he  no  doubt  as  to  the  meaning  of  these  words. 
Further,  the  solution  of  the  j^roblem  of  the  three  amazing 
passages  quoted  on  page  64  lies  here,  that  in  his  theor}-  of 
the  New  Dispensation  we  have  his  loose  but  brilliant  think- 
ing, while  in  the  touching  sentiences  where  he  contrasts 
himself  with  Christ  we  have  a  living  trans(  ript  from  his  reli- 
gious experience.  Practically  ever\  ditTiculty  whlJi  Keshab's 
life  presents  to  tlie  student  (and  they  are  not  few)  becomes 
comprehensible  when  we  realize  to  the  full  these  two  facts : 
he  was  not  a  systematic  thinker,  and  his  religious  experience 
sprang  from  Christ. 

But  we  ma\-  go  one  step  farther  still.     Keshalj's  richest 
religious  expenmre  came  from  Christ,  and,  in  consequence, 
in  the  latter  i)art  of  his  life,  his  deepest  theological  beliefs 
I  Lediins  in  India,  :fio.  '  lb.,  344-  '  ^*-.  i'^i- 


J^SSS^^I^ 


MOMIMKNTS    r.\V')lRIN(i    VK.OROlS    RKIORM     ')? 

wcro  fully  Cliri^ti.iii,  Imt  lu-  mvir  surnndcml  himst-lf  to 
Chri->1  a^  I.oril.  lit-  rtlaiitfd  the  n<>vrrnnu'nt  of  his  lift-  in 
his  own  hands.  I  also  iHlitvi-  thai  this  is  the  only  way  in 
whii  ii  we  tan  lAplain  the  spiritual  ixptrii  ntc  of  his  friind  and 
hiograplur,  I'ralai)  Chandra  Mo/,ooindar,  and  of  two  or  three 
others  of  the  niissionarirs. 

The  theoloRieai  jwsition  of  these  men  stands  or»  (juite 
clear  from  a  number  of  facts. 

The  late  ReKistrar  of  Calcutta  University,  Mr.  K.  C. 
Banurji,  a  Hengali  Christian  universiilly  loved  and  respected, 
"•as  very  intimate  with  Keshab;  and  he  maintained,  with 
j^reat  consistency  and  earnestness,  that  Keshab  died  a  Cliris- 
tian.  Had  Mr.  Banurji  been  an  ordinary  man,  it  might  have 
been  said  that  lie  had  been  misled  by  some  chance  expression, 
such  as  one  meets  in  Keshal)'s  published  writings,  and  the 
inconsistency  of  which  the  leader  was  so  often  guilty  would 
have  been  suOkient  explanation.  But  Mr.  Banurji  was  no 
ordinary  man ;  and  he  had  iio  hazy,  indistinct  concejjtion  of 
Christian  faith.  He  hail  followed  Kesha!)'s  history  closely 
for  many  years,  and  was  most  intimate  with  him.  It  is  thus 
certain  that,  in  conversation  with  Mr.  Banurji,  Keshab  gave 
expression  to  a  full,  clear,  distinct  faith  in  Jesus  Christ. 

Mr.  P.  C.  Mozoomdar,  one  day,  had  a  long  unhurried  con- 
versation with  a  friend  of  the  writer,  a  missionary  in  the  North. 
In  the  course  of  the  talk  my  friend  gave  expression  to  the  deep- 
est convictions  of  his  Christian  life.  Mr.  Mozoomdar  assured 
him  that  his  own  faith,  and  Keshab's  also,  was  precisely  the 
same,  and  said  that  the  reason  why  he  and  Keshab  did  not 
give  public  expression  to  these  beliefs  was  that  they  held  they 
would  be  more  likely  to  bring  their  fellow-countrymen  to  full 
faith  in  Christ  by  a  gradual  prcxx'ss  tlian  by  a  sudden  declara- 
tion of  all  they  believed.' 

'  He  must  have  spoken  iu  the  same  way  in  South  India.    Madras  Decen- 
nial  Miss.  Conf.  Report,  310. 


;4J^* 


mm. 


^i    \^M^.\ 


.tx      /i-l,-- 


;^. 


^^^ 


iSf 


68     MODKRN    RELIGIOUS   MOVEMKNTS    IN'    INDIA 


5>omc  eleven  or  twelve  years  ago,  in  a  brief  article,  I  had 
jgnoruntly  sjwken  of  all  Brahnias  as  Unitarians.  In  a  cour- 
teous note,  the  only  letter  I  ever  receive«l  from  Mr.  Mozoom- 
(iar,  he  jjrotested  aRainst  the  sUitement  so  far  as  the  Church 
of  tlie  New  Disj) "isiition  was  concerneil,  declaring  hinistlf 
and  his  felk)w-l)  '•"  ers  to  he  TriniUirians.  During  the  last 
twenty  years  artic.is  have  fre<iuenlly  apjKared  in  the  pages 
of  Unity  and  the  Minisler  (a  weekly  published  under  the  Niw 
DisiH-nsiUion),  which,  if  tiken  siriously  from  the  standpoint 
of  tiieolog)-,  undoubtetlly  imply  the  full  Christian  faith.  My 
own  fK-rsonal  intercourse  with  several  of  the  leailers  would 
also  tenil  to  |)r()ve  that  they  had  learned  from  Keshab  to  re- 
gard Christ  as  tlie  Son  of  (jikI  and  the  Saviour. 

\'et,  so  far  as  m)-  e.xiKrience  and  reading  reach,  there  is  no 
evidence  that  these  men  ever  allowed  their  faith  to  nde  their 
life.  There  was  never  the  full  surrender  of  the  soul  to  tlie 
Saviour.  There  was  sometliing  that  restrained.  They  re- 
garded Jesus  as  the  eternal  Son,  but  they  lived  the  life  of 
theists,  following;  now  one  master,  now  another.  An  incident 
in  Keshab's  life  fits  in  well  with  this  judgment.  One  of  the 
missionaries  of  the  New  Disju-nsation,  who  was  very  intimate 
with  him,  and  who  believed  that  he  was  a  senant  of  Christ 
and  would  remain  such  to  the  end,  went  to  see  the  great  leader 
as  he  lay  dying  in  his  home,  Lily  Cottage,  Calcutta.  He 
found  him  rolling  on  his  bed  in  great  pain,  crying  aloud  in 
prayer  to  God  in  Bengali.  Great  was  his  friend's  astonish- 
ment to  catch  tlie  following  words  repeattxl  over  and  over 
again: 

Buddher  Ma,  Sakyer  Ma,.  nirbSn  dao, 

i.e.  "  Mother  of  Buddha,  Mother  of  the  Sakyan,  grant  me 
Nirvana."  What  an  e.xtraordinarj*  mixture  of  ideas  this  sen- 
tence bears  witness  to  !  Thus  Keshab's  deepest  convictions 
were  Christian  beliefs,  yet  he  was  not  a  Christian. 


5#Ti?^J!7?5???S^^^ 


MOVKMENTS    FAVOURING    Vl(,OR()LS    Ri;|(iKM     (>•) 

llo  pass.'.!  away  on  the  8th  of  January,  1HH4,  Ka\inK  hi* 
Samaj  •^h^I)hc•r•lll•ss. 

2T.  h'ijlh  I'lriihl,  iSSf  nji  ? ;  llic  S>hilt,lr,in  Hnlhma  Sani,)j. 
It  has  l)l-cn  already  sUUd  that,  from  the  hiK'inninK.  thir.- 
were  disputes,  an.l  even  fjuarrels,  amonR  tlie  misMonaries, 
which  Ke^hab  found  it  dinUuit  to  control.     One  day,  in  Lily 
Cottage,  when  some  little  dilTeremc  of  this  kind  was  being 
talktxl  alKHit,  Kc^hah  i>ointed  to  a  velvet  piniusliion,  and  said, 
"You  are  like  the  pins,  united  in  the  pint u>hion.     When  I 
am  taken  away,  there  will  he  nothing  to  hold  you  toKi'ther." 
The  words  were  prophetic.     Ever  since  the  leailer's  death,  his 
whole  following  has  been  reduced  to  the  utmost  weakness  by 
the  (juarrels  of  the  missionaries.     There  are  three  sub-divi- 
sions, each  of  which  holds  a  separate  service  on  Sundaj .  and 
there  are  individuals  who  will  unite  with  none.     But  it  is  not 
personal  dilTerences  only  that  have  led  to  lliis  state  of  atTairs ; 
the  irreconcilable  elements    in    the  leader's  teaching,  now 
held  by  ditTerent  minds,  render  real  union  imp()s>ible.     It  was 
largely  because  P.  C.  Mozoomdar  was  so  mm  h  of  a  Christian 
that  his  brethren  refused  to  make  him  their  Ie;i(ler.     The 
tendency  to  make  Keshab  an  inspired  guru,  which  led  to  the 
Kuch-IJihar  marriage  i\nd  the  great  secession,  operated  most 
disastrously.     After  his  death  one  party  declared  that  he  was 
still  their  leader,  and  that  no  one  could  ever  take  his  place  in 
the  Samaj  building,  while  the  others  ojiposed  vehemently. 
Some  still  keep  up  this  foolish  idea.    They  call  the  anniver- 
sary of  his  death  tht  Jay  of  "  the  Mister's .\scension  " ; '  and 
the  room  in  which  he  died,  kept  prc(  isely  as  it  was  then,  is 
entered  reverently,  as  if  it  were  a  shrine.     For  nine  and  twenty 
years  the  Samaj  has  been  dismembered  and  rendered  imix)- 
tent  by  divisions  and  brawls ;  and  there  is  no  sign  of  better- 
ment. 

28.  The  Adi  Brahma  Samaj  still  holds  steadily  on,  but  there 
'  A  recent  Ixwk  calls  him  "  God-man  Kcbhub  "  and  "  Lord  and  Masur." 


I 


KtaiPi 


'^■'^'n,'i^':-^i^;^r%.-'^^,'^iii-^''i(.  -M 


^Jj  7 


^r^ 


,,4r'iV::^ 


m^^i^om^^i 


70     MODKRN    RF.LKilOlS   MOVKMENTS    IN    INDIA 

pre  few  nitmlHrs  ajKirt  from  the  family  of  iKlxmlra  Nath 
Tugore.  The  saitilly  ol.l  leader  liviij  |o  the  age  of  eighty- 
(wveti.  jKisM'tiK  away  in  iijo,.  After  his  death  a  frajcmrnt  of 
an  AuUthio^raphy  in  Bengali  wa>  published,  and  later  still 
was  translated  into  linglish  by  onr  of  his  sons.  It  is  a  very 
modej't  dcHunient  but  contains  a  remarkalile  spiritual  reiord. 
It  is  one  of  the  nuist  valuable  pieces  of  literature  the  AdI 
Samaj  has  pr(Hlu(«-«l.  Debendra's  fourth  son,  Mr.  Rabindra 
Nath  laK'ore,  now  st)  famous  as  a  jjoet,'  frequently  preaihes 
in  the  building. 

29.  The  Sadharan  Brahma  Samaj,  on  the  other  hand,  ha.s 
made  steady,  solid  progress  sim  e  its  formation  in  t«78.  It  has 
now  a  large  fxxly  of  members  and  adherents  in  Cah  utta,  and 
it.s  services  are  well  attended.  Most  of  the  provini  iai  Samajes 
are  connectnl  with  it.  It  is  the  only  section  of  the  Brahma 
Samaj  whose  missionaries  are  able  from  time  to  time  to  go  on 
preaching  tours.  It  is  a  Ii\ing,  effective  Ixxly,  though  not 
large.  Its  history  need  not  detain  us.  A  brief  sketch  of  its 
organization  and  its  teaching  must  sulTice. 

The  Samaj  is  under  the  control  of  a  (ieneral  Committee  of  a 
hundred  members  elected  both  from  Calcutta  and  the  prov- 
inces. The  President,  the  Secretary  with  three  Assistant 
Secretaries,  and  the  Treasurer,  together  with  thirteen  others 
chosen  by  the  (Jeneral  Committee  from  among  its  mcmlxTs, 
form  ihi-  Kxecutive.  This  form  of  organization  has  suc- 
ceeded in  making  the  government  of  the  Samaj  representative 
and  democratic  This  l^xiy  go\erns  the  Sadharan  Brahma 
Samaj  of  Calcutta  and  its  missionaries,  and  also  bears  rela- 
tions to  the  majority  of  the  provincial  Samajes.  Forty-one 
of  the  provincial  Samajes  are  called  "Associated  Samajes": 
they  pay  a  certain  annual  subscription  to  the  central  bcxiy, 
and  are  entitled  to  recei\-e  help  from  the  missionaries.  The 
m- jority  of  the  other  Samajes  are  in  fellowship  with  the  Sad- 

'  1'.  j8j,  below. 


^sn^^smn^vfT^jfis:^ 


i/'.wi«^iii!OS>«sf'»«r;»!fWQ^^:'i/,:>r;^ .« 


MoM.MIMs    KWOlRINt,    VK-OKOl  s    R>:F()K.M     71 

hflran  S,ini.1j  of  ('alt  ufla.  alfhiui({H  •^^nw  havp  cliwrr  ri'lalion'* 
with  tlif  A<li  SamAj  or  tlu-  Niw  I)i-jMtis.iii<)ti  nr  llu-  rranh  atii 
SamAj  ill  Momltiy. 

The  Imlk  of  thf  -vork  of  the  Samilj  i-i  ( arrit'd  on  hy  the  nine 
n•.i^■>i(»tlaru■'^ ;  hut  a  jjimkI  dial  i^  a\mi  dofu-  l»y  llu-  Si-iik  Miiit 
iliili  or  Cirtli-  of  Liynicn.  Thf  hravu^t  nrk  un<l»Ttakrn  U 
the  tours  mafic  in  the  provinces  hy  the  mi><*ii)narit's,  to 
strenRthen  cxistinK  work  and  win  new  adh.'rents.  Apart  from 
thes4\  the  chief  forms  of  effort  are  »he  Sunday  Services  in  the 
building,  the  Stutlents'  WVeklj  Ser'  ice,  the  SaiHRat  Sahhfl  (a 
s«)rt  of  Metluxlist  Class  Meetin^h  the  Working  Men's  Mi>sion 
at  RaranaKar.  near  Calcutta,  the  lirahnio  \ounK  Men's  Union, 
and  the  Satnaj  new>*|)a|M-rs,  the  Induiii  Mtssni^rr  ami  the 
Tiitlvii  Kiiumudl.  The  Calcutta  (on^reKation  has  more  than 
800  memlHTs  and  a  very  lar^e  nunil>er  of  adherents.  The 
mission  on  the  Kha>i  IfilU  in  A^sam  is  perhaps  the  m<)st  not- 
able piece  of  work  beinj;  done  out>ide  Calcutta.  I'lie  Khaxis 
are  a  very  simple  race,  who  had  nt)  edutaiion  or  literature 
until  the  Welsh  Calvinistic  Mission  waked  them  to  an  alto- 
gether new  life.     The  Urahmas  have  won  some  (ifty  families. 

In  lyi  I  there  were  185  Hrahma  Samajes  in  India  ;  and  5504 
persons  were  entered  as  Brahmas  in  the  Census. 

JO.  The  following  is  a  brief  summary-  of  the  Iwlicf^  of  ti," 
Adi  SamSj ' : 

(i)  CWkI  is  a  personal  being  with  sublime  moral  attributes, 
(i)  G<kI  has  never  become  incarnate. 

(3)  God  hears  and  answers  prayer. 

(4)  God  is  to  be  worshipped  only  in  spiritual  w;i ,-.      Hinciii 
asceticism,  temples,  and  fixed  forms  of  worship  are  ui  necessary 
Men  of  all  castes  and  ract's  may  worshi[)  (io(l  acc(|)tably. 

(5)  RejK'ntance  ami  cessation  from  sia  is  the  only  way  to 
forgiveness  and  salvation. 

(6)  Nature  and  Intuition  are  the  sources  of  knowledge  of 
God.     N'o  book  is  authoritative. 

=  L.KE.,  U,  010. 


•njT^ .  =>«iv  <e»:a». -111"*!  •■'"  ^^*^**m: \y.  ..-*'^.  -mj^.r^m-f^s^.^^-yis: 


1}      M(H>I  KN    kH.H.lolS    MOMMKMS    IN    IMUA 

Thr  (olliiwini;  U  ihr  nn'ubl  Hlatrmmt  at  fhr  primiplr^  ii( 
Ihr  S.l.lh.Vran  Sani.\j '  : 

(i)  Ihirr  i»  i>nly  otw  (i""l,  who  i*  ilir  CriMlnr,  PrrMTvrr 
ami  S.4\it>ur  oi  lhi»  worM  lit  i->  «|iirit  .  Mr  i<.  iniitiiic  in  |i<iwir, 
\M-<lorii.  I'lSf,  jii-lin-  .inil  holirn"''* ,  Me  i-i  "iiiiij|»rc-«'til,  «'lrriial 
ami  l)lt^'<ful. 

(j)  Tht-  hutiMti  Mini  U  immortal,  ami  (a|Kil>li-  of  intmiie 
|>ri>nrfH'«,  aixt  i'<  rr»|M>ii»ililf  ii>  (i'mI  fur  ii<  ii<>in((H. 

1.0  (hhI  i!t  (o  Ih  vuir«hi|>|H'(l  in  spirit  ami  in  truth.  Disine 
Morxhij)  i^  ni-io^iry  for  aitaininx  true  filiiity  and  >al\ation. 

(4)  To  io\f  (itxl  ami  to  rarry  <fUl  lli?«  will  in  all  tin-  com«  rns 
of  liff  (on>iitulf  true  Worship. 

{5)  I'rayir  ami  iU|K-mli-mcon  (iod  ami  a  lonstant  rralitaiion 
of  III!!  prcM-mt'  nrv  tin-  nuMnn  of  altainini;  spiritual  growth. 

(f))  N»i  tn-altil  ol)j«it  it  to  Ik-  worshippiil  as  (iiMJ,  nor  i-t 
any  ihtmuj  or  txKtk  to  \h-  mnsiiUritl  as  infaliilijc  ami  as  ihf  sole 
means  of  sahation  ,  but  truth  is  to  \h!  ri'Vfriritly  an »'plnl  froin 
all  s(riptur»s  ami  from  tin-  li'athinn  of  all  |>ir>ors  without  dis- 
tinction of  (Tfid  or  iiiuntry. 

{7)  Tlif  I  athtrliood  of  (WkI  ami  the  lirotncrhoiMJ  of  man 
and  kindness  to  all  living  beings  are  the  esseme  of  true  religion. 

(5)  (jtwl  rewards  virt'f  and  punishes  sin.  His  puni^llments 
are  remedial  and  not  eternai. 

(i))  Cessation  fron\  sin  anompaiiieil  by  siniere  reiH-ntanee 
is  the  only  atonement  for  it;  and  union  \^illi  (ioil  in  wixlom, 
>;oodne»s  ami  holiness  is  true  salvation. 

The  foildwiii^  statement  of  the  faith  an<l  pritKiples  of  the 
New  Dispensation  is  fnmi  Keshab's  /.iius  of  Li/r:* 

(i)  (iod.  I  believe  that  (iod  is  dne,  that  He  is  infinite  nnd 
perfect,  almighty,  all-wise,  all  niereiful,  all-holy,  all-blissful, 
eternal  and  omnipresent,  our  Creator,  lather,  Mother,  Friend, 
(iuide,  Judgt-  and  S;uiour. 

(j)  Soul.  I  believe  that  the  soul  is  immortal  and  eternally 
progressive. 

'  From  the  RotMirt  for  loio. 

'  i'ubii^hcci  in  llic  II  nr/J  aiiii  .\iv  Duptnmlwii,  of  July  j?,  igio. 


m-  *-"  ';-r\^?«8fL  .'m^pffJi^mf^;lkwcGPmmmi^^  ^r;f^^ma^^i\ 


Mt>VI.MF.M->    l,\\ttlNJN<.    M(iOH<»ts    Rl:H>RM     ;  \ 

{\)  SpiriltiitI  Law  I  IhIUv.-  in  lutur-l  in»|>iratl«>n,  Rfnrral 
ami  «|M«i.il      I  tnliivr  in  prmiilriuf,  Krnrral  ami  i|)rtial. 

(4i  M'Tal  L.IW  I  iMliiNf  in  <i.kI\  nigral  U»  a«  rrvralrd 
thf.iu«li  thf  «i>mm,ui(lnnnU  ii(  iiiiiMitfui',  cnjoinlnK  |Krfnt 
riKhtiuuMici.'*  in  all  thinK'.  I  Ix-liivc  ihat  I  am  anountahlc 
t.i  (mhI  fi.r  «!><•  f.iiihful  (IIm liargr  nf  my  munifoUl  iluli«"»  ami 
thai  I  -"hull  Ik-  ju.IkihI  ami  rrwanlcil  ami  punishwl  for  my  vir- 
tur»  and  vUm  here  ami  lurrafJcr. 

(S)  Striplurnt.  I  arirpl  and  rcvcrr  the  M'riplurc*  w»  far 
a'«  they  are  revonl*  of  the  wJMiom  and  d<  votion  and  piety  of 
itiopircd  jjeniuie-.  ami  of  the  dealinjc^  of  (iod^  ^fM'*  iai  (>rovidem  e 
in  the  salvation  of  nation*,  «»f  whiih  record*  only  the  Spirit  is 
(mkI'h,  hut  the  letter  man's. 

{(>)  Prophet*.  I  accept  and  revere  the  world's  prophets 
and  saint!*  w>  far  as  t'uy  emlKnly  and  relied  the  dillerent  ele- 
menls  «)f  divine  character,  and  vet  forth  the  higher  ideah  of 
life  for  t..e  inilruction  and  vinctiluation  »)f  the  world.  I  ought 
to  revere  and  lu\e  and  follow  all  that  \s  divini  in  them,  and  try 
to  assimilate  it  to  my  miuI,  making  what  i»  llieirs  and  (jol's 
mine. 

(7)  Churih.  I  iK'lievc  in  the  Church  Universal  which  is 
the  (le|H)sit  of  all  ancient  wistlimi  and  the  receptacle  of  all 
nuHlern  science,  which  recognises  in  all  prophets  and  saint -<  a 
harmony,  in  all  scri|)tures  a  unity  and  through  all  dis|H'nsations 
a  continuity,  which  al)jures  all  that  separates  ami  divides  and 
always  nwgnitus  unity  and  jRace,  which  harmonises  reason 
and  faith,  yc^ci  and  bluikli,  asceticism  ami  staial  duty  in  their 
highest  forms,  and  wliii  h  shall  make  of  all  nations  and  jsects 
<tne  kingdom  and  one  family  in  the  fulness  of  time. 

(S)  Synopsis.  My  creeil  is  the  science  ot  CkmI  which  en- 
lighteneth  all.  My  gospel  is  the  li.v  of  C«kI  wiikh  saveth  all. 
My  heaven  is  life  in  (AhI  which  is  accessible  to  all.  My  church 
is  that  invisible  kingdom  of  God  in  which  is  all  truth,  all  love, 
all  holiness. 

I.ITFRATTRF.  —  HiSTORv  :  Hislofv  of  the  Brahmo  S.im,ij.  Siva- 
nalh  Sastri.  Calcutta,  Chatlcrji,  kjii-kju,  two  vols.  Rs.  6,  The 
Tliiisli,  Dim torv.  by  V.  R.  Stiinde,  nombay,  Prarthana  Samaj,  1012. 
Thi.  Aui  Sam  j:  l.i^r  .imi  l.dli-n  of  R,tja  Rammohuii  Row  by 
boj^itiiii   UuUacfii   Luiicl,    LUilcu     Dy    iiCiu    ^liuriura     o;iri;ar,    v-ai 


B^-i&'/^v  '■\'^mr^miPy:x^'7!r5TMi'msrms'^^^T^^  .•  '.t? 


74     MODKkX    RELIGIOUS    MOVEMENTS    IN    INDIA 


cutta,  11)14,  Rs.  2,  as.  8.  The  English  Works  of  Raja  Ram  Mohan 
Ray,  Allahabad,  Paiiini  Oflicc,  1906.  Rs.  2,  as.  8.  The  Complete 
Works  of  Raja  Ram  Mohan  Riy,  Sansk  it  and  Bengali,  Calcutta, 
1880.  The  Autiibiofraphy  of  Maharshi  Devendranath  Tagore,  Trans- 
lated by  Satycndranath  Tajjore,  Calcutta,  Lahiri,  iqo<),  Rs.  2  as. 
8.  Brahma  Dharma,  by  Devendranath  Tagore,  Calcutta,  K.  K. 
Chakravarti,  1850.  Kkshab  and  the  Nkw  Di.spe.vsation  :  The 
Life  and  Teachings  of  Keshab  Chiindra  Sen,  by  PratSp  Chandra  Mo- 
zoomdar,  Calcutta,  Haptist  Mission  Pres-s,  1S87,  out  of  print. 
Keshuh  Chiinder  Sen's  Lectures  in  India,  Calcutta,  the  Brahmo  Tract 
Society,  i8(;q.  (Most  of  Keshab's  writings,  whether  Bengali  or 
English,  can  be  got  through  the  Brahmo  Tract  Society,  Lily  Cottage, 
Upper  Circular  Road,  Calcutta.)  Keshah  Chandra  Sen  in  England, 
Calcutta,  1881.  The  O  hntal  Christ,  by  P.  C.  Mozoomdar,  Cal- 
cutta, Brahmo  Tr.ict  Society,  Rs.  3.  Slokasahgraha.  .\  Compila- 
tion of  Tlieistic  Te.xts,  Calcutta,  K.  T.  Nath,  1004,  Rs.  i.  The 
Sadhakan  Sam.xj  :  The  Religion  of  the  Brahmo  Samaj,  by  Ileni  Chandra 
Sarkar,  Calcutta,  Kuntaline  Press,  igu,  as.  6.  The  Philosophy 
of  Brahmaism,  by  Pan  S.  N.  TattvabhQshana,  Madras,  Iliggin- 
botham,  1909,  Rs.  2-8. 


2.  The  Prarthana  Samaj 

I.  We  now  turn  our  attention  to  Western  India,  the  modem 
history  of  which  bcjxins  in  1818  when,  at  the  close  of  the  last 
Maratha  war,  British  authority  became  supreme  in  the  great 
territory'  now  icnown  as  the  Bombay  Presidency.  The  Hon. 
Mr.  Mountstuart  Elphinstone,  who  became  Governor  of 
Bombay  in  1819,  founded  the  ver>'  next  year  the  Bombay 
Native  Education  Society,  which  did  much  to  plant  Western 
education  in  the  city.  When  he  retired  in  1827,  the  leaders  of 
the  city,  both  Hincki  and  Parsee,  in  o'der  to  commemorate  his 
work,  raised  a  great  fund  which  was  used  to  found  profes- 
sorships, and  became  the  nucleus  of  the  Elphinstone  College, 
the  Government  College  in  Bombay. 

John  Wilson  of  the  Church  of  Scotland  founded  in  1835  the 
college  which  bears  his  name  to-day.  Wilson's  work  was  on 
the  same  lines  as  Dufi's ;  and  under  his  teaching  a  number  of 


MOVEMENTS   FAVOURING    VICX)ROUS   REFORM     75 


young  men,  both  Hindu  and  Parsee,  passed  into  the  Christian 
Chur.h.  The  whole  of  Western  India  was  moved  by  the 
baptism  of  three  Parsces  in  1839,'  and  again  by  the  baptism 
of  a  Brahman,  NSrayana  Seshadri  in  1843.  Wilson's  vital 
influence  may  ."Iso  be  traced  in  many  men  \»ho  remained  in 
Hinduism  and  Zoroastrianism.  In  1842  the  Lonilon  Society 
for  the  Promotion  of  Femole  Education  sent  out  a  lady  mis- 
sion iry  to  work  among  the  Parsee  women  in  Bombay.' 

2.  Progressive  movements  among  both  Hindus  and  Parsces 
sprang  from  these  educational  and  religious  efforts.  The 
earliest  organization  was  a  secret  society  called  the  Gupta 
Sab/td.  The  members  were  Hindus » and  they  met  for  worship 
and  religious  discussion,  but  nothing  further  is  known  of  its 
work.  It  was  succeeded  in  1849  by  the  Paramahathsa  Sabhd* 
It  too  was  a  secret  society,  but  social  reform  held  a  rather 
more  prominent  place  in  its  discussions  than  religious  ques- 
tions. After  their  tliscussion  was  over  the  members  sang 
hymns  from  the  Ratnamdld  and  joined  in  a  common  meal, 
the  food  for  which  had  been  prepared  by  a  low-caste  cook. 
No  one  could  become  a  member,  unless  he  were  willing  to  eat 
bread  made  by  a  Christian,  and  drink  water  brought  by  a 
Muhammadan.  The  influcnf^j  of  the  society  was  necessarily 
rather  limited  as  everj-thing  was  kejit  secret.  Yet  there 
were  branches  in  Poona,  Ahmadnagar  and  elsewhere.  But 
in  i860  some  one  stole  the  books,  and  the  whole  thing  was 
made  public.  There  was  great  indignation  against  the  mem- 
bers ;  and  the  society  broke  up. 


>  P.  84,  below. 

'  Richter,  338  n. 

»  AmotiRst  them  were  Moroba  Vinoba  and  Baba  Padmanji,  who  became  a 
Christian  at  a  later  date. 

*  Amongst  its  members  were  \.  M.  Paramanaiid  and  B.  Mangesh  \\  agle. 
It  is  interesting  to  note  that  a  secret  society  was  formed  in  Calcutta  by 
Hinuus  "  for  instructing  their  young  daughters  and  other  female  relatives." 
Kichicr,  337. 


I 


.:.ij£^ 


l^^^^M^J. 


^■■. 


aS^lSfl^vi^^!^"^^^ 


.i^r-r^*^^'' 


76     MODERN   REUGIOUS   MOVEMENTS   IN   INDIA 


I  i 

h  J 


I 


The  more  earnest  men,  however,  held  by  their  convir:tions 
and  watched  with  great  interest  the  Brfihma  movement  in 
Bengal.  In  1864  Keshab  paid  his  first  \-isit  to  Bombay,  and 
many  were  delighted  with  both  the  man  and  his  message. 
But  his  visit  came  at  an  unfortunate  moment ;  Bombay  was 
in  a  fever  of  excitement  over  share  speculation ;  and  no 
result  followed. 

3.  Three  years  later,  however,  in  1867,  a  thcistic  society 
was  actually  formed  and  called  the  Prartkim  Samdj,  Prayer 
Society,  the  leader  being  Dr.  Atmaram  Pandurang  (1823- 
1898),  who  was  a  personal  friend  of  Dr.  Wilson  and  had  been 
deeply  influenced  by  him.  Other  members  were  Dadoba 
Pandurang,  Bhaskara  Pandurang  (brothers  of  the  leader), 
Ram  Bal  Krishna,  N.  M.  Paramanand,  Bhai*-  Mahajan,  W. 
B.  Naorangi,  V.  A.  Moflak  and  B.  M.  VVaglc.  A  weekly 
prayer-meeting  vas  started,  rules  for  the  society  were 
drawn  up,  and  a  managing  committee  appointed.  The  aims 
were  thcistic  worship  and  social  reform.  Next  year  Keshab 
visited  Bombay  for  a  second  time,  and  considerably  strength- 
ened the  organization.  In  1870  the  first  marriage  celebrated 
according  to  thcistic  rites  took  place ;  and  about  the  same 
time  R.  G.  Bhandarkar  (now  Sir  R.  G.  Bhandarkar)  and  M. 
G.  Ranade  (later  Mr.  Justice  Ranade)  joined  the  young  Samaj. 
In  1872  P.  C.  Mozoomdar  came  from  Calcutta,  and  .spent  sLx 
months  in  Bombay,  building  up  the  congregation,  and  start- 
ing night-schools  for  v  orking  people  and  the  journal  of  the 
Samaj,  the  Stibodh  Pa,.M.  In  1874  the  Samaj  erected  its 
own  building  in  Girgaum,  Bombay.  Pandit  Dayananda 
Sarasvati  came  to  Bombay  the  same  year,'  and  his  lectures 
roused  much  interest,  but  his  ideas  about  the  Vedas  pre- 
vented the  Prarthana  Samaj  from  following  liim.  The  fol- 
lowing year  he  founded  the  Arj-a  Samaj  in  Bombay.  A  little 
later  there  was  a  proposal  to  change  the  name  of  the  society 

'  P.  109,  btioW. 


,K>-«'yJ^-j 


pi.ATi;  n 


Mk    Ji  stk  I    k  \s  \i)i: 


SiK   R.  (;.  Khandarkak 


Sir   \.  (i.  C'li  \\i)\\  \KK  M< 


KiiAKsm.D.ii  RrsTVMii  {'\\i\ 


I 


'."*.*-:r*'"wy?rs!5ffi*w' 


i 


MOVEMENTS    FAVOURING   VIGOROUS   REFORM     77 

to  the  Bombay  Brahma  Samaj,  but  on  account  of  the  dissen- 
sions in  the  Brahma  Samaj  in  Calcutta  the  Bombay  icaticrs 
were  unwilling  to  identify  themselves  with  it.  In  188? 
S.  P.  Kelkar  became  a  missionary  of  the  Samaj ;  and  in  the 
same  year  N.  (i.  Chandavarkar,  now  Sir  Narayan  Ganesh 
Chanda\arkar,  began  to  take  an  active  part  in  the  work. 
Pandita  Ramabai,  who  had  not  as  yet  become  a  Christian,  did 
valuable  work  among  the  women  of  the  Samaj  in  1882-1883, 
and  founde<l  the  Ar\'a  Mahila  Samaj,  or  Ladies'  Society. 
During  recent  years  a  number  of  younger  men,  the  chief  of 
whom  are  K.  Natarajan,  S.  N.  Gokhale,  V.  R.  Shinde,  V.  A. 
Sukhtankar,  and  N.  G.  Velinkar,  have  joined,  and  have  done 
valuable  work  in  various  ways. 

The  Prarthana  Samaj  has  never  had  such  groups  of  mis- 
sionaries as  have  toiled  for  the  Brahma  Samaj.  They  have 
usually  had  only  one  or  two.  For  this  reason  the  movement 
has  not  spread  widely;  yet  there  are  associatetl  Samajes  at 
Poona,  Kirkee,  Kolhapur  and  Satara.  Several  societies, 
originally  connected  with  the  Prarthana  Samaj,  now  call 
themselves  Brahma  Samajes.  On  the  other  hand,  the  milder 
policy  of  the  Prarthana  Samaj  has  commended  itself  to  many 
in  the  Tclugu  country  and  further  south.  Out  of  the  twenty- 
nine  Samajes  in  the  Madras  Presidency  eighteen  bear  the 
name  Prarthana  Samaj. 

Nor  has  the  Prarthana  Samaj  produced  much  literature. 
This  failure  is,  doubtless,  largely  due  to  the  impression  so  com- 
mon among  its  members  that  definite  beliefs  and  theological 
thought  are  scarcely  necessary  for  a  free  theistic  body.  Of 
this  serious  weakness  Ranade  wrote ' : 

Many  enthusiastic  leaders  of  the  Brahma  Samaj  movement 
have  been  heard  deliberately  to  declare  that  the  only  cardinal 
points  of  Theism  necessary  to  constitute  it  a  religion  of  man- 
kind, the  only  articles  of  its  confession  of  faith,  are  the  Father- 

•  Essays,  351-3- 


'^t'^i^mmmj^^^m:^'^fwm^Z'iii;:^ 


78     MODERN    RIXIGIOLS    MOVEMENTS    IN    INDIA 

hocxl  of  Gml,  and  the  Brotherhood  of  man.  These  are  the  only 
points  which  it  is  ul)solutily  neccss;iry  to  hold  fast  to  for  purposes 
of  regeneration  atul  salvation.  Anvi  with  fifty  years  o^  working 
history,  our  leaders  seem  nmtent  to  lisp  this  same  story  of  early 
childhoo<l.  There  is  no  attempt  at  grasping  in  all  earnestness 
the  great  religious  diflicultii-s  which  have  puzzled  people's 
faith  during  all  time,  and  driven  them  to  seek  rest  in  revela- 
tion. ...  To  come  nearer  home,  our  friends  of  the  Prarthana 
Samaj  seem  to  he  perfectly  satisfied  with  a  crec<l  which  consists 
of  only  one  |>ositive  belief  in  the  unity  of  clod,  accompanied 
with  a  special  protest  against  the  existing  corruption  of  Hindu 
religion,  viz.,  the  article  which  denounces  the  prevalent  idolatry 
to  Ik;  a  sin,  and  an  abomination ;  and  it  is  ardently  hoped  that 
a  new  Church  can  be  built  in  course  of  time  on  such  a  narrow 
foundation  of  belief.  ...  It  is  time,  we  think,  to  venture  on 
an  earnest  attempt  to  remove  this  reproach. 

His  own  Theisl's  Confession  of  Faith '  is  a  brave  attempt  to 
give  the  thought  of  the  Samaj  something  more  of  a  theology. 
In  February,  1913,  Mr.  N.  G.  Velinkar,  one  of  the  most  capable 
thinkers  in  the  Samij,  gave  expression  in  conversation  with  the 
writer  to  his  regret  that  there  is  so  little  definite  teaching  in 
the  Samaj.  A  N-igorous  effort  is  being  made  at  present  by  Mr. 
Velinkar  and  a  few  other  leaders  to  produce  theological  and 
devotional  books  to  enrich  the  life  of  the  society. 

4.  Speaking  practically,  the  beliefs  of  the  Samaj  are  the 
same  as  those  held  by  the  Sadharan  Brahma  Samaj.  They 
are  theists,  and  opposed  to  idolatry.  Their  theism  rests 
largely  on  ancient  Hindu  thought ;  yet,  practically,  the>'  have 
given  up  the  inspiration  of  the  Vedas  and  the  dcxrtrine  of  trans- 
migration. The  latter  is  left  an  open  question,  but  few  held 
by  it.  The  Samaj  draws  its  nourishment  very  largely  from 
the  Hindu  scriptures,  and  uses  the  hymns  of  the  old  Maratha 
poet-saints  in  its  services. 

If  theistic  worship  is  the  first  interest  of  the  Samaj,  social 

'  Essays,  p.  250. 


?^5i^»SS*!c7?Ravr^ 


■^•■.  >t,>i-:iii. 


•■7r^?.rC;--.-»£rtM\-?3'«5  -i  fF-^'JSSUi 


MOVEMENTS    FAVOURING    VIGOROUS    REFORM     79 

reform  has  always  heM  the  next  place.  Fi)ur  refi)rms  are 
sought,  the  abandonment  of  caste,  the  irilriKluction  of 
widow-remarriage,  the  encouraRement  of  female  e<!uiation, 
and  the  alx)lition  of  child-marriaj^e.  Yet  some  of  the 
diffidence  of  the  Paramahamsa  Society  still  ilinf;^  to  the 
members.  There  has  never  !)een  amontjst  them  the  rinid 
exclusion  of  idolatry,  which  has  marketl  the  Braiima  Saiiiij 
since  Debendra  Nath  Tagore  became  leader,  nor  is  the  bn  ak- 
ing  of  caste  made  a  condition  of  membership,  as  in  tlie  two 
younger  Samajes  of  Calcutta.  Kven  though  a  man  be  a  full 
member  of  the  SamAj,  caste  may  be  observetl  and  idt)!atry 
may  be  practised  in  his  house.  Mias  S.  D.  Collet  wrote  in  her 
Brahma  Year  Book  in  1880: 

The  Theistic  Church  in  Western  India  occupies  a  position 
of  its  own.  Although  in  thoroughly  fraternal  relations  with 
the  Eastern  Samajes,  it  is  of  indigenous  growth  and  of  inde- 
jiendent  standing.  It  has  never  detached  itself  so  far  from  the 
Hindu  element  of  Brahniaism  as  many  of  ih^'  Bengali  Samajes, 
and  both  in  religious  observances  and  social  customs,  it  clings 
far  more  closely  to  the  old  models.  It  is  more  learned  and  less 
emotional  in  its  tone,  and  far  more  cautious  and  less  radical 
in  its  policy  than  the  chief  Samajes  of  Bengal.  But  it  is  tioing 
good  work  in  its  own  way  and  it  has  enlarged  its  operations 
considerably  within  the  last  few  years.' 

A  writer  in  the  Indian  Social  Reformer  -  sa>s : 

The  Prarthana  Samaj  may  be  said  to  be  composed  of  men 
paying  allegiance  to  Hinduism  and  to  Hindu  society  with  a 
protest.  The  members  observe  the  ceremonies  of  Hinduism, 
but  only  as  mere  ceremonies  of  routine,  destitute  of  all  reli- 
gious significance.  This  much  sacrifice  they  make  to  exist- 
ing prejudices.  Their  principle,  however,  is  not  to  deceive 
anyone  as  to  their  religious  opinions,  even  should  an  honest 
expression  of  views  entail  unpopularity. 

'  I  owe  this  quotation  to  Shinde,  Theistic  Directory,  33. 
'Vol.  XX,  317. 


m 


.yri*»a?3KfiCll»«}ac«»2!3!!«l*Sr%^B^^  ■M'. 


i 


80     MODERN    RELIGIOUS    MOVEMENTS   IN    INDIA 

The  following  is  the  official  statimint  of  the  faith  of  the 
Samaj: 

Cardinal  Printiples  of  Faith 

U)  GimI  i»  the  creator  of  this  universe.  He  i<t  the  only  true 
Oo<l ,  there  is  no  other  ChhI  »j«.»i(le  him.  Ht-  is  etirnal.  .spiritual 
inlimtf,  the  store  of  all  roo.!.  all  joy,  without  parts,  without 
form,  one  without  a  setond,  the  ruler  of  all.  all  i)cr\'adinK 
ommscient,  almiRhty,  merciful,  all-holy  and  the  saviour  of 
sinners. 

(2)  His  worship  alone  leads  to  happiness  in  this  world  and 
the  next. 

(?)  Love  and  reverence  for  him,  an  e.Kc!usive  faith  in  him, 
praying  and  singing  to  him  spiritually  with  these  feelings 
and  doing  the  things  pleasing  to  him  constitute  His  true  wor- 
ship. 

_     (4)  To  worship  and  pray  to  images  an<i  other  created  ob- 
jects IS  not  a  true  mode  of  divine  adoration. 

(5)  GtKl  diH's  not  incarnate  himself  and  there  is  no  one 
book  which  has  been  directly  revealed  by  God  or  is  wholly 
infallible.  ' 

(6)  All  men  are  His  children  ;  therefore  they  should  behave 
towards  each  other  as  brethren  without  distinction.  This  is 
pleasing  to  God  and  constitutes  man's  duty.' 

S-  The  religious  activities  of  the  SamSj  are  the  Sunday 
ser%-iccs,  the  Sunday  School,  the  Young  Theists'  Union  (a 
sort  of  Endeavour  Society),  the  Anniversaries,  the  work  of  the 
missionaries,  the  Postal  Mission,  which  sends  religious  Utera- 
ture  by  post,  and  the  Subodh  Palrikd. 

There  are  eight  night-schools  for  working-people  financed 
and  conducted  by  the  Samaj ;  there  is  a  Free  Reading  Room 
and  Library  in  the  Samaj  building;  and  there  is  a  Ladies' 
Association  for  spreading  instruction  and  culture  among 
women  and  girls.  The  Stufients"  Brotlurhood,  a  theisUc 
repUca  of  a  Young  Men's  Christian  As.sociation,  is  loosely 
'  Prirtkani  Samaj  Report,  1911-1912. 


S-^SWBiR^^ 


MOVEMENTS    FAVOURING    VIGOROUS    REFOKM     H| 

associated  with  Uie  Samaj.  In  Pandliarpur  an  OrjjIianaKi* 
and  Foundling  Asylum  supjKjrUd  hy  the  Saniij  lia>.  done 
giKx!  work  for  many  years. 

Hut  the  greatest  st-rsice  which  the  SamAj  has  done  to  India 
has  iK-en  Uu-  nrgani/ation  of  the  S<Kial  Reform  MoMtiunt. 
Though  not  ofliiially  connected  with  the  SamAj,  marly  »'very 
vigorous  effort  made  in  favour  of  s»k  iai  reform  during  the  last 
thirty  years  has  iK-en  sUirted,  and  largely  carried  on,  hy  its 
memljcrs.  The  same  is  true  of  the  Dejjri-ssed  Classes' 
Mis>ion.     We  «leal  with  these  great  movi-ments  helow.' 

An  All-India  Huistic  C'onferente  is  held  annually  which 
brings  the  Urdhma  and  I'rirthana  Samajes  together. 

Literature.  —  History:  Vol.  II,  pp  411-4,6  of  History  of  the 
Brahmo  Samaj.  by  Sivaimth  Sasiri,  ("altutia,  {'h.iiiiTJi,  njii  101 .», 
two  vols.  Rs.  6;  and  pp.  .»<^4i  of  Tht  Thdilii  Pireilory.hy  V.  R. 
Shiiide.  Uonil)ay,  I'rarthuna  Samaj,  101  j.  Tkacium.;  Kiligious 
mill  Sodal  Reform,  hy  M  G.  Kana<lc.  Uombay,  ll.iriilKf,  ii;oi.  I  Iw 
Spi'cthis  aifl  Writinni  of  Sir  .\'.  (1.  Chandaviirkttr,  Uombay,  Mano- 
ranjak  Cirantha  I*rai>arak  Mamlaii,  19(1,  Rs.  i  as.  8. 


3.  Parsef.  Reform 

I.  One  gn-at  branch  of  the  Indo-European  race  lived  long 
before  the  Christian  era  somewhere  in  Central  Asia  to  the 
south  of  the  Oxus  River.  This  group  finally  broke  in  two, 
the  eastern  wing  passing  into  India,  and  creating  its  civili- 
zation, the  western  colonizing  Iran,  and  producing  the  Zoro- 
astrian  religion  and  the  Persian  Empire.  On  the  rise  of 
Islam,  Arab  armies  marched  both  east  and  west,  conquer'ng 
every  power  tliat  came  in  their  way.  The  overthrow  of 
Persia  was  complete.  In  their  new  zeal  for  their  religion, 
tlie  Muslim  warriors  offered  the  Persians  the  choice  of  Islam 
or  the  sword.  Only  a  remnant  of  the  people  were  able 
by  escaping  to  the  wilds  of  the  North  to  retain  both  life 

'  P.  372  and  Chapter  \  I. 
o 


KFifiiT: 


W.J&S'   -IW      Jl^si 


8a     MODERN    RELlGIOirs    MUVEMENTS   IN    INDIA 

ami  nlixion.  Even  thcrr,  thry  were  lu  much  harassed 
that  a  Knnt  romjwny  i»f  thim  Uft  Vvtma  altoRt thrr,  and 
f«»un<l  tl;tir  way  into  Iho  proviiur  of  (lujarai  in  VVt-sUrn 
India,  rhtrr  the  Hin«lu»  allowul  thtm  to  Mttic  un»lrr  very 
dttinitr  ronditions.  Hjc  t-xiKs  tcn.k  riKit,  and  pr«»peri-<|. 
Bombay  is  now  thiir  Knahst  c.-ntn-,  Lut  th«)  an-  ntili  f«)und  in 
Gujarat,  and  small  jjroiips  rtsiile  in  tat  h  of  thi-  ^tvat  lommer- 
dal  iintn-sof  tin  rountry.  Thry  rail  ihimselvis  ramofs, 
i.e.  Ptrsi;in»;  and  thiy  niunlnr  about  one  hundnil 
thousand. 

'Yhvy  brought  with  th«m  ( «rtain  c opits  of  their  %aiml  iKKiks, 
but  the  disasters  of  their  country  had  |)laye«l  ter.il)le  havw 
with  its  siicre*!  literature.  Tlu-  (Hopie  ascriln-  their  most 
serious  loss<-s  to  Alexander  the  i;rt  at ;  liut  it  is  not  known 
how  far  the  destnu  tion  of  the  Aveslu  is  due  to  him,  t)r  to  later 
conquerors.  In  any  case  there  has  been  most  pitiable  loss. 
Professor  Moulton  siiys : 

The  faithful  remnant  who  in  the  next  century  (/.<•.  after 
the  Mosltm  conquest)  took  refuge  on  the  hos|)itab!e  shores  of 
India,  to  (ind  there  a  liberty  of  conscience  which  Mohammulan 
Persia  denied  them,  brought  with  them  only  fragments  of  the 
literature  that  .Sassanian  piety  had  so  laboriously  gathered. 
Altogether.  Prof.  William  Jackson  calculates,  alxmt  two-thirds 
of  the  Avesta  have  (lisapj)eare<l  since  the  last  Zoroastrian  mon- 
arch sat  on  the  Persian  throne.' 

As  the  Hindus  and  the  Parsces  are  sister-peoples,  so  the 
Zoroastrian  religion  and  the  Hindu  faith  have  a  gcxxl  deal  in 
common.  The  religious  reform  introduced  by  Zoroaster  did 
for  the  Persians  a  larger  and  more  fruitful  service  than  that 
done  for  the  Hindus  by  the  Wdilnta  philosophy.  But,  though 
the  monotheism  and  the  ethics  of  Zoroaster  had  worked  a 
greater  revolution  th.m  the  Vedant;.  produced,  yet  the 
religions  still  shewed  their  ancient  kinship.    Consequently, 

'  Early  Rdigiotii  I'odry  vf  Pcrua,  14. 


r^A'^s^^^^^r^^.^^w^w^'V^ES^mm^T^-'^u'w:''' 


\ 


MOVKMKNTS    FA\()t'kl\(;    VI(K)Rc>l'S    RKFOR^?     85 

whfn  a  small  hnml  of  Imntnl  fuKUivrs,  iarr)lng  with  Iht-m  the 
prrtiou^  fruKnuntH  of  their  n.itioiial  litt-ruturf,  st-ttlrti  in  a 
Hindu  rnvircinnunt,  thry  fouti.j  tlum»«lvt>»  in  <Mimr%hat  ton- 
grniul  ii)rn|>uny;  ami.  jlopitr  their  tx( lusivrni'***,  tht-ir  U/e 
and  < (»m i-ptions  niMii»«irily  filt  the  intliiciuf  of  the  |Mmt-rful 
community  in  the  niiiKt  of  whi.  h  tluy  wire  Mttle«l.  Chlld- 
marriaRe  and  the  ZenAna  lucamc  universal  among  them. 
Polygiimy  was  not  un«  ommon.  'Ilic  men  ate  si'iKirately  from 
the  women.  Many  were  rea<ly  to  reiogni/e  Hindu  fe!«tivaU 
and  worship  Mw  I'arM-e  piit.  .thiMNl  Ixtame  a  hrreilitary 
caste.  Religious,  siMial  aiul  legal  (|uestions  were  settle<l,  ac- 
cording t«)IUnducustom,l)y  a  small  IxMlycalled  the  I'anchayat. 

a.  If  wc  consult  I'arstv  writers  as  to  the  state  of  the  Parsecs 
at  the  beginning  of  the  ninc-teenlh  century,  we  shall  Ik-  told 
that  the  community  waA  living  in  great  ignorance,  that  the 
ordinary  Farseo  receivcti  littK-  edu*atii)n  and  did  not  under- 
stand a  word  of  I  '  |)rayer»  or  of  the  liturgy  of  I'arsee  worship, 
and  that  verj  tf  the  priests  were  scholarly.    They  knew 

the  ritual  and  i  liturgy,  and  were  able  to  sjx  "  their  way 
through  certain  books  of  the  .-l  jrj/<j ;  but  there  i,^  '  avc 

l>een  no  thought-movement  among  them,  and  no  vi\ .  j- 
zation  of  the  imjwrtance  of  the  niritual  elements  of  iheir 
religion  as  compared  with  the  ritual.  The  whole  people 
tended  to  stand  aloof  from  tlie  otlier  communities  of  India, 
making  pride  in  their  religion  and  race  the  reason  for  their 
cxclusivcncss. 

In  material  things  the  Parsces  were  \  cry  prosperous.  They 
held  a  groat  place  in  Indbn  commerce,  and  many  milies 
had  risen  to  opulence.  They  were  highly  respected  ike  by 
Hindus  and  Muhamnudans. 

3.  We  have  seen  above '  that  Western  education  was  intro- 
duced into  the  Bombay  Presidency  in  1820,  and  that  in  1827 
money  was  raised  which  finally  created  the  Elphinstonc  Col- 

*  P.  7.J.  ahnvf 


ffiHRRB^SEFlSr 


"w^:^.^mm??i> 


«♦     MODERN    RrU(;l()l'S    MOVKMFNTH    IN    INDIA 


I 


kgp.  In  t8 <s  J«>hn  Wilwm  Jirgan  ChriMian  C'dllrgr  nluiatiim 
In  Homba>  .  in  iH^)  tHn-r  Parvi't  wcrr  Impti/tit ,  arul  In 
iM4i  Wilmm't  work  c»n  ihr  l*ttr»rr  ri-liKion  a|>{irarrf|.  In  a 
kttrr  U>  mr  Mr.  K.  I'.  Karkaria  wriu«: 

ThU  wiirk,  whiih  mcrrilc»»ly  rv|M>«r<i  Jhr  weak  [M>inti  o(  thr 
|)ot>ul4r  »)»|i'm  Ull«sr.|  in  !iy  the  Uily  arul  ihc  tlrrxy  in  Ihrir 
igtuiramT,  wa«  really  r|MK  h  makinK,  not  only  for  iu  wholar 
•hip  -  it  «a<»  Ihr  lirMt  l-!uro|K-an  Ixxtk  tniM^i  un  a  firsthand 
kntmliMJKi-  of  Parti  <»a«rc»l  lanxu.ixr  and  IxKtk.i  tmt  for  ihc 
rdt-tt  it  \\.i^  liail  on  our  rt-lixion  it<u-if,  whiih  it  hcliwil  materially 
to  purify.  It  put  i'arM<t  on  their  mrttlr.  Numrrous  werr 
thf  iritirintn*  ami  rcplii-'*,  numtly  iKttorant  and  some  ilown- 
riKht  ttipiij  In  a  few  years  »cnsiblc  I'arsi*  act  tu  work  to  put 
thrtr  huuAc  in  ordtT,  m)  to  »ay. 

In  1841)  they  istartiil  sthooU  for  the  l)oy»  and  girls  of  the 
c  omniunity,  •«)  that  no » hiltl  should  have  to  go  without  ttJuia- 
tion.  As  the  I'am  hayat  had  lost  all  jKjwer  over  the  commu- 
nity, and  reform  was  seriously  newled,  a  group  of  inlluential 
and  wealthy  Parsei-s  and  a  numlnT  of  yciung  men  fresh  from 
Klphinstone  College  forme<l,  in  1851,  the  Rahnunuii  \taui,i\'- 
asnan  Sabhd,  or  Keiigious  Reform  Asstxiation,  which  ha«l  for 
its  object "  the  ri'generation  of  the  »<k  iai  condition  of  the  Par- 
sees  and  the  restoration  of  the  Zoroastrian  religion  to  its  pris- 
tine purity."  The  more  not.iMe  men  in  tliis group  were  Dad- 
abluii  .\aor»»ji,  J.  B.  VVacha,  S.  S.  Bangali  and  Naoroji  Fur- 
donji.  They  established  at  the  same  time  the  Rast  Goflar, 
or  Truth-teller,  a  weekly  journal,  which  proved  a  powerful 
instrument  in  their  hands.  By  lectures,  meetings  and  litera- 
ture they  stirred  the  community  to  its  depths  with  their  pro- 
posals of  reform.  At  first  they  encountered  a  great  deal  of 
opfwsition  from  the  orthodox.'  But  they  persevered,  and  at 
last  achieved  considerable  success : 

These  early  reformers  were  very  cautious,  discreet,  sagacious 
and  tactful   in   their  movement.    They  rallied  round   them 

'  ?Tce  h-T-o-nr,  p.  343. 


*:*Kl»o 


^'"S^sm»J:^^:^r:-Tjf^r^^'iM'saES^ 


i\> 


*Mt 


Hjl.' 


•^■♦■>t<i*"J«*l*iS 


MOVKMENTS    FAVOURING    VlCiOROfv.    RKK)RM     H^ 

t«  many  Par»l  lrit«!lnn  |»rir»n  «>(  thr  clay  a*  ihry  louUI  ami 
•ul>tnitlr<l  III  thrm  in  it  writ  (ornuiUUnI  (.irm  <i|>ttllK  (tur»tion> 
iimlff  ii))nifi(  hrail»,  a«kiim  thiir  ii|tiiii'm  \i  »u«h  rtiul  »uih 
(iraiiuc,  (|<>|{ma,  irrf<l,  <«Trmoiiy,  rl«  .  wrrc  in  »trul  t«>n 
r.irmity  wllh  the  Ir^ihtnjji  «(  ihe  rHlKl-m  of  /iinwiilrr.  .»f  inn- 
travtnrti  thtt*e  lt'4ihinK»,  F<»rti(ir<l  by  ihrw  npinioni,  ihf  ri- 
(ormrf*  liirrirti  on  ihrir  |irii(»itKitr<lii  in  thr  way  ol  Utturr*, 
public-  mpctinxs,  |Ntm|>hlrt»  and  artiilf*  in  llw  Hiiit  (inftiir. 
()nr  cannot  tint  from  thr  pcru»al  of  thr»r  artic  lr«  without  Iwing 
thoroui{hly  imprnuMMi  with  a  wnw  «>(  ca.»c|our,  thorough  in 
«lr|>cniltrntc  and  an  unml^rd  cMrr  to  cMricale  thrir  conli- 
jfioni»t»  from  the  thraldom  of  all  thoM"  »racticf>*,  ritual*  and 
tri-cd  for  which  there  wat  no  warrant  within  the  four  torm-rt 
of  the  authentic  Zorua^^trian  w  riptures.' 

In  1858  a  group  of  cdiit  ate*!  Parst-rs  »tart«l  a  movement  for 
helping  their  lirelhn-n,  the  remnant  of  the  old  Zoroastri.ms 
of  Persia,  now  known  as  the  (lahars.*  who  were  vtr\ 
seriously  oppresfk-cl  by  the  Shah's  government.  Aftc  r  twenty- 
four  years  of  -igitation,  they  were  reUasc-d,  in  iH8j,  from  the 
|)oll-t;ix,  jlzyti,  which  wei|?hed  heavily  u|M)n  them.  The 
Parsffs  have  aUo  aiuu^ted  them  hnani  iaily. 

A  little  later  a  new  element  was  intrcKlut  c-d.  \  young  man 
belonging  to  one  of  the  great  commen  iai  families,  Kharshedji 
Kustamji  C'ama,*  went  to  Kuro|)c  on  business ;  and.  b.fore  he 
returned  to  Bombay  in  1850,  prweeded  to  the  Continent, 
where  he  studied  the  Avesta  in  the  original  under  the  Rnatest 
Avestan  scholars  of  I'^uro|)e.*  What  he  did  in  Hombay  fnmi 
1861  onwards  h;.d  better  be  told  in  the  words  of  one  of  my 
corresjwndents ; ' 

On  his  return  he  began  teachmg  to  a  few  disriplcs  the  Avrsia, 
the  Pars!  scriptures,  by  the  Western  mcthixis  comparative 

'/i/e,  xxn,  uj 

'  S«e  jrt.  (;a*.jfi  in  ERE. 

•  Ste  hi»  portrait,  Plate  IV,  far  in    page  76. 

•  For  the  rise  of  Avestan  scholarsnip,  -nc  p.  8  n.  above. 

•  Proteuor  P.  A.  Wadi.i 


Za^SrM^3  STIISi'Flir^' 


..-i-»*  :: 


v»v-">iV  ,*• '»» 


7W^ 


86     M0DER:I    religious    movements    in    INDIA 


study  of  the  Iranian  lanRuages  and  grammar.  The  most  famous 
of  his  disciples  were  Sheriarji  Uharucha,  who  is  still  alive, 
Temurasp  Anklesaria,  a  most  distinguished  scholar  of  Pahlavi, 
who  (lied  about  ten  years  ago,  and  Kavasji  Kanga.  He  also 
helped  largely  in  the  foundation  of  two  Madressis,  or  institu- 
tions devoted  to  the  study  of  the  Iranian  languages  rnd  scrip- 
tures. 

His  main  purpose  was  to  create  a  new  type  of  Parsee  priests 
who,  by  their  e<.lucation  and  character,  mif;ht  be  able  to  lead 
the  community,  and  also  by  study  to  realize  what  the  real 
teaching  of  Zoroaster  was,  and  so  be  able  to  show  authority 
for  casting  olT  the  many  superstitious  accretions  which  the 
religion  had  gathered  in  the  course  of  the  centuries. 

.vieantime,  through  the  encouragement  of  the  reformers, 
English  education  had  laid  hold  of  the  Parsee  community. 
They  built  schools  for  themsehes.  The  education  of  girls 
made  great  progress.  A  certain  amount  of  religious  instruc- 
tion was  given  in  the  schools.  The  age  of  marriage  was 
gradually  raised ;  and,  within  a  comparatively  short  space 
of  time,  Parsee  women  achieved  their  emancipation.  They 
began  to  move  about  freely  in  the  open  air,  both  on  foot 
and  in  carriages,  while  in  former  years,  if  they  went  out  at  all, 
the  blinds  of  the  carriage  were  always  closely  drawn.  English 
dress  cam/  more  and  more  into  use;  the  European  mode  of 
dining  at  table  was  accepted  ;  and  men  and  women  began  to 
eat  together: 

'{"he  Parsi  mode  of  jiff  may  be  described  to  be  an  eclectic 
etiseniNc,  half-J^urojiean  and  half-Hindu.  As  they  advance 
every  year  in  civilization  and  enlightenment,  they  copy  more 
closely  Knglish  manners  and  modes  of  living.' 

Many  hold  that  Western  influence  has  gone  too  far.  Thus, 
Mr.  R.  P.  Karkaria,  writing  of  Government  edu^'ation,  says : 

'  Kanaka  I,  123. 


MOVEMENTS    FAVOURING    MGOROUS    REFORM     87 

It  helped  the  reformers,  but  went  much  farther  than  they 
intended,  and  has  bred  up  a  Reneration  which  is  too  reformed, 
a  Reneration  wiiiih  is  not  <|uitc  strictly  I'arsee  or  Christian  or 
anything  in  religion. 

This  has  helped  the  conservative  movenu.it  dealt  with  below.' 

4.  Mr.  B.  M.  Malabari,  a  Parsee  government  servant,  who 
later  became  a  journalist,  exercised  a  very  wide  and  powerful 
influence  in  the  ca.ise  of  woniin  and  children  in  India.  Kis 
pamphlet  on  /«/</«/  Murriagc  and  Enforced  Widcrd'hood? 
published  in  1887,  stirred  i)ublic  opinion  to  the  depths.  In 
his  journal,  The  Indian  Sf>cctator,  he  continued  the  struggle 
for  more  humane  treatment  for  the  women  and  children  of 
India.  When  in  Fngland  in  i8(p,  he  published,  in  pamphlet 
form,  an  .'!/)/»(•(;/ o«  behalf  oj  thcdaiii^liters  of  India, v.h'KhiyoyfvT- 
fully  moved  English  feeling.  Finally,  in  iqoS,  in  conjunction 
with  his  biographer,  Mr.  Dayaram  Gidunial,  he  founded  the 
Seva  Sadan.' 

5.  The  culture  and  wide  business  relations  of  theParsces 
have  brought  them  into  very  close  relations  with  Europeans, 
and  there  have  been  several  intermarriages.  One  wealthy 
Parsee  married  a  French  huly.  Siie  declared  herself  a  Zoroas- 
trian  by  faith ;  and,  wishing  to  be  a  true  wife  in  all  things  to 
her  husband,  sought  admission  to  the  Parsee  ?ommunity,  tliat 
she  might  share  his  religious  life  with  him  to  the  full.  The 
advanced  party  wished  to  agree  to  the  proposal ;  but  necessa- 
rily o[)position  arose  ;  for  the  Parsees  have  not  admitted  (ex- 
cept stealthily)  any  foreigner  to  their  ranks  for  centuries; 
and  the  priests  refused  her  admission.*  I'^or,  though  reform 
has  done  much  for  the  Parsee  community  in  general,  the 
priests  have  lagged  pitiably  behind.  \'ery  few  of  them  are 
men  of  education ;  and,  even  if  they  know  their  own  Scrip- 
tures, they  have  no  knowledge  of  the  West,  and  arc  therefore 
quite  unfit  to  lead  the  communit>-  today.    In  consequence, 

'  P.  343.  '  Below,  pp.  38g  and  306.  '  P.  380,  below. 

*  A  great  lawsuit  followed,  but  it  did  not  result  in  a  clear  decision. 


m 


88     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

a  new  demand  has  arisen  for  educated  priests.  Parsees  con- 
trast their  priests  with  the  missionaries  they  sec  around  them. 
A  valued  corresiwndent  writes : 

There  is  an  increasing  demand  for  educated  priests,  capa- 
ble of  satisfying  the  spiritual  needs  of  an  educated  community, 
which  is  no  lonj^er  content  with  accepting  cNerything  (;n  author- 
ity. Am(in;,'st  us  hitherto  the  priests  have  been  illiterate, 
ignorant,  and  therefore  unlit  for  the  new  demands  created  by 
the  times.  They  have  to  depend  not  upon  fixed  salaries  or 
endowments  but  upon  fees  and  payments  received  for  reciting 
prayers  and  [)erforming  ceremonies.  There  is  an  increasing 
demand  for  priests  who  by  preaching  and  e  ample  can  set  up 
an  ideal  for  the  faithful  to  follow.  Hitlur  we  have  had  little 
of  preaching  or  sermonizing,  or  even  of  philosophicd  exposition 
of  tenets.' 

The  most  advanced  party  arc  also  convinced  that  there  is 
still  much  required  in  the  way  of  religious  and  social  reform. 

But  a  number  of  the  leading  men  of  the  community  have 
come  to  believe  that  the  Parsees  are  losing  their  primacy  in 
India,  that  they  no  longer  control  commerce  to  the  extent 
they  used  to  do,  and  that  phjsical  degeneration  has  set  in 
amongst  them.  Strangely  enough,  one  of  the  boldest  and  most 
cultured  of  modem  Parsees,  the  Hon.  Justice  Sir  Dinshaw 
Davar,  puts  down  this  supjwsed  degeneracy  to  modem  educa- 
tion. Others  have,  however,  no  difficulty  in  answering  him. 
It  is  clear  that  it  is  city  life,  sedentary  occupations  and  the 
want  of  regular  exercise  which  is  producing  the  phenom.ena 
referred  to. 

6.  A  Parsee  priest  named  Dhala  went  to  America  and 
studied  in  the  University  of  Columbia  under  Professor  Jack- 
son, the  famous  Zoroastrian  scholar.  He  retumcd  to  India 
in  1009,  and,  in  order  to  focus  the  reform  movement,  pro- 
posed a  Zoroastrian  Conference.  The  following  quotation 
gives  the  main  facts : 

'  Professor  Wadia. 


MO\F.ME\TS    FAVOURING    VIGOROUS    REFORM     89 

A  couple  of  years  af»o,  Dr.  Dhala,  a  young  energetic  Parsi 
divine,  fresh  from  his  long  and  nrduous  studies  of  the  Parsi 
Rch'KJon  at  the  University  of  Columbia,  as  elucidated  by  scholars 
and  savants  of  Knglish,  European  and  American  reputation, 
whose  labours  and  researches  in  the  field  of  Avesta  literature 
have  thrown  a  flooti  of  light  on  the  philosophical  teachings  and 
speculations  of  our  revered  proi)het,  conceived  the  idea  of  having 
a  Conference  on  some  such  lines  as  the  Indian  Social  Confer- 
ence held  every  year  by  cvr  sister  community,  the  Hindus. 
The  raison  d'etre  of  the  Conference  was  to  inaugurate  a  liberal 
mo\ement  for  the  purpose  of  restoring  Zoroastrian  religion 
to  its  pristine  sublimity  and  simplicity,  in  other  words,  to  weed 
out  all  practices,  beliefs,  creeds,  rituals,  ceremonies  and  dogmas 
that  have  clustered  round  the  true  original  religion,  and  to  in- 
struct and  guide  the  community  accordingly.' 

The  Conference  was  held  in  April,  1910,  and  a  variety  of 
fiuestions,  religious,  social  and  educational  were  discussed. 
The  need  1  ^  n  educated  i)n>.sthoo(i,  and  the  need  of  serious 
moral  anii  ligious  education  in  schools,  were  strongly 
emphasized.  But  the  conservatives^  opposed,  and  violent 
.scenes  interrupted  the  proceedings,  the  result  being  that  the 
gathering  which  had  been  created  by  the  reformers  for  the 
sake  of  securing  a  great  advance  became  rather  a  rallying 
centre  for  the  conservative  party.  The  Second  Conference, 
held  in  iqii,  also  suffered  seriously  from  the  same  causes. 

The  tliird  and  fourth  Conferences,  held  in  191 2  and  1913, 
-  ere  largely  attended  and  very  successful,  and  were  not  marred 
by  \iolent  ojipc'tion.  The  membership  has  grown  to  500. 
The  Conference  is  pressing  forward  the  following  schemes  for 
the  betterment  of  the  community : 

I.  Lectures.  Dr.  Dhala  and  Mr.  D.  H.  Madan,  advocate 
of  the  Bombay  High  Court,  and  several  others,  have  delivered 
lectures  on  Zoroastrianism  in  the  vernacular  to  very  large  au- 
diences in  Bombay  and  throughout  Gujarat. 

» ISR.,  XXII.  I  i.v  «  p.  345.  below. 


'i:SM 


90     MODERN   RELIGIOUS  MOVEMENTS   IN  INDIA 

2.  Revision  of  tlic  Calondar. 

J.  Education  of  I'arsic  priests.  Money  is  available  for  this 
|)roject,  but  the  seheriie  is  not  yet  ri[)e. 

4.  Industrial  and  Technical  Education.  .\  sub-committee 
has  been  ai)i)oinled  for  llii>  |)urpose. 

5.  Medical  Inspection  of  School  Children.  The  special 
Committee  on  this  subject  has  ^5  doctors  to  carry  out  the  work. 

6.  Charity  Organization.  A  siheme  was  proposed  by  I'ro- 
fessor  Hen<lerson  of  Chiiafjo  but  it  is  still  in  embryo. 

7.  Dairy  Scheme.  .\  limited  liability  company  is  beinR 
orj^anized  to  supply  .sterili/.ed  milk,  first  to  rar>ee  children, 
then  to  others. 

8.  Agricultural  Scheme.  A  [iroposal  has  been  made  to  pur- 
chase land  for  a  new  organi-iation  to  conduct  farming. 


The  leaders  of  the  pro;, ^>  ive  party  are  Dr.  Dhala,  Sir  P. 
M.  Mehta,  Sir  Dinshaw  IVtit,  the  three  Tatas,  Mr.  II.  A. 
Wadia  and  Dr.  Kalrak.  The  paper  that  represents  their 
position  is  Tlie  Parsce. 

The  rise  and  growing  influence  of  the  propaganda  of  the 
Theosonhic  j)arly  '  led  in  191 1  to  the  organization  within  the 
reforming  party  of  a  society  to  resist  and  e.xjiose  it.  It  is 
called  The  Iranian  Association.  The  following  are  the  ob- 
jects the  members  have  in  view  : 


1.  To  maintain  the  purity  of  the  Zomastrian  religion  and 
remove  the  excrescences  that  have  gathered  around  it. 

2.  To  expose  and  counteract  the  elTects  of  such  teachings 
of  Theosophists  and  others  as  tend  : 

((/)  to  corrujH  the  religion  of  Zarathushtra  by  adding  ele- 
ments foreign  to  it,  and 

{h)  to  bring  about  the  degeneration  of  a  progressive  and 
virile  community  like  the  Parsis,  and  make  them  a  body  of 
superstitious  and  unpractical  visionaries. 

^  To  promote  measures  for  the  welfare  and  advancement 
of  the  community. 

'  P.  344,  below. 


MOVEMENTS    F.W CURING    VIGOROUS    REFORM     (jl 

Since  March,  191 2,  the  Association  has  publish  d  the  Joun.al 
of  the  fntiiiuii  A.ssocialioit,  a  small  monthly,  partly  in  Engli^h, 
partly  in  (jujarfui, 

LiTF.RATi'KK.  —  II islory  oj  the  Parsis,  by  Dosalihai  Fratnji  Karaka, 
London,  .\Iarmillan,  1.HS4,  j  vols.,  .^(w.  J'tn  Pilml  Rdinioii,  by 
John  Wilson,  D.I).,  lionibay,  Ainoriian  Mission  Press.  1X4^  out 
of  print  Tlir  K.  R.  Cama  Mimorial  Voltinte,  by  Jivanji  Janishftlji 
Moili,  Boml)ay,  Fort  Printing  Press,  i()oo.  Dadabhai  Saoroji, 
A  Skill  It  of  his  Lift-  ami  Liff  Work,  Madras,  Natesan,  as.  4.  B. 
M .  Malah.sri.  1/  Rioi^riipliiia! Skilili,  iiy  Dayaram  Gidumal,  \wth  Fntro- 
(lurtion  liy  Morcnce  NightinR.ilc.  London,  Fishtr  Unwin,  i%2.  In- 
fint  .\[iirri,it;f  and  Eiifornd  Widimlwad  in  India,  by  B.  M.  Mulabari, 
Bombay,  Voice  of  In<'.ia  Press,  1887. 


4.  Muii\MMADAX  Reform 

I.  By  the  opening  of  the  nineteenth  century  the  collapse 
of  the  Muhamn' uian  empire  in  Indi;.  was  comi)lete,  although 
the  name  and  the  shadow  continued  to  e.xist  in  Delhi  for  half 
a  century  longer.  Necessarily,  the  fall  of  this  mighty  empire, 
which  had  wielded  so  much  power  and  controlled  so  much 
wealth,  prcxluced  the  direst  effects  ujwn  the  Muhammadans 
of  North  India.  True,  the  Lmpire  collapsed  through  inner 
decay,  so  that  serious  evils  were  there  before  the  fall ;  yet 
the  actual  transference  of  the  power  and  the  prestige  produced 
widesjjread  degradation.  Thj  whole  community  sank  with 
the  empire.  Necessarily,  there  was  very  bitter  feeling  against 
the  European  who  had  so  unceremoniously  helped  himself  to 
the  empire  of  their  fathers.  The  old  education  and  culture 
rapidly  declined;  and  for  many  decade^  Muhammadans 
failed  to  take  advantage  of  the  new  education  planted  by  the 
conqueror.  The  consequence  was  that,  throughout  North 
India,  the  relative  i)ositions  of  the  Hindu  and  Muhammadan 
communities  steadily  changed,  the  former  rising  in  knowledge, 


92     MODERN  RELIGIOUS  MOVEMEN'TS  IN  INDIA 


i 


3.  Sycd  Ahmad  Khan  came  of  an  ancicnl  tiohle  family 
which   had   long  been  connectwl  with  IJovemmcnt.     After 
mci\inK  a  Muhammadan  education,  he  had  found  a  poMlion 
under  the  British  administration.     In  these  and  other  particu- 
lars ol  his  life  and  experience  he  was  ver>-  like  Ram  Mohan 
Ray,  only  he  came  afxnit  forty  years  later,  and  was  connected 
not  with  Calcutta  but  Deliii.     While  he  was  still  young,  he 
began  to  sec  how  matters  sI(hxI.     During  the  .>iutiny  his 
loyalty  nc\cr  wavered,  and  he  was  instrumental  in  sa\ing 
many  Kuro[)eans.    As  s<x)n  as  peace  rcturnc<l,  he  wrote  a  p.im- 
phlet,  called  T/te  Causes  of  the  IndUm  Mitliny,  but,  luifortu- 
nately,  it  was  not  published  until  five  years  later.     That  piece 
of  work  sh(jwed  most  clearly  what  a  shrewd  capable  man  the 
writer  was,  and  how  invaluable  he  might  be  as  an  intermediary 
between  the  Government  and  the  Muhammadan  community. 
But  the  Mutiny  opened  Sycd  Ahmad  "s  eyes  also.     It  showJd 
him,  as  by  a  flash  of  lightning,  the  fright  fi  1  danger  in  which  his 
community  sIcmkI.     lie  had  early  grasped  the  real  value  of 
British  rule  in  India,  ind  had  thereby  been  led  to  bclie\  e  that 
it  would  prove  stable  in  spite  of  any  such  storm  ;'s  the  Mutiny. 
He  now  saw  dearly  that  the  Muhammadans  of  India  must 
absorb  the  scienc  •  and  the  education  of  the  West,  and  nuist 
also  introduce  large  social  reform  amongst  theniscKcs,  or  else 
fall  into  complete  helplessness  and   ruin.     He   therefore   at 
once  set  about  making  plans  for  persuading  his  brethren  of 
the  truth  of  his  ideas.     He  talked  incessantly  to  his  persona! 
friends,  {)ublished  i)amphlets  and  books,  and  formed  an  asso- 
ci.ition  for  the  study  of  Western  science.     He  frankly  said, 
"All  the  religious  learning  in   Muhammadan  libraries  is  of 
no  avail."     He  established  English  schools,  and  struggled  in 
cvcr%'  possible  way  to  convince  his  community  of  the  wisdom 
of  learning  English  and  absorbing  the  culture  of  the  West. 
But  he  saw  as  clearly  that  Englishmen  also  required  to  learn. 
T<  was  most  necessary  that  they  should  luiow  liidian  opinion 


MC)\KMKMS    IWOURINT.    \  KK3ROUS    REFORM     Q3 

and  sympathize  with  Inrlian  aspirations.  Hence  in  1866  the 
British-Imlian  Assuciation  was  founded,  in  order  to  focus 
Imh'an  opinion  on  [Kilitical  questions,  yet  in  utmost  '  'yalty  to 
the  Uritish  (iovernnunt,  and  to  represent  Indian  i<ieas  in  Par- 
liament. Then,  in  i.idn  to  further  his  plans,  both  educational 
and  iM)liti(ai.  he  visited  EnRland  with  his  son  in  1860,  ami 
si)ent  se\enteen  months  there,  studying  Knglish  life  and  |)oli- 
lits  but  giving  the  major  part  of  his  time  and  attention  to 
education. 

When  he  returned  to  India,  he  began  the  publication  of  a 
monthly  periodical  in  Urdu,  the  Tahzibul  AkhlJq  or  Reform 
of  Morals.  It  dealt  with  religious,  social  and  educational 
subjects  in  a  courageous  spirit.  He  combated  prejudice 
against  Western  st  ience,  advocated  greater  social  freedom,  and 
sought  to  rouse  the  Muhammadan  community  to  self-con- 
fidence and  vigorous  effort.  He  urged  tfiat  there  was  no  reli- 
gious reason  why  Muslims  shoulil  not  dine  with  Europeans, 
pro\  ided  there  was  no  forbidden  food  on  the  table,  and  boldly 
put  his  teaching  into  practice,  living  in  European  style,  re- 
cei\ing  Engli.^hmen  as  liis  guests  and  accepting  their  hos- 
l)itality  in  return.  In  consequence,  he  was  excommunicated, 
slandered  and  persecuted.  He  was  called  atheist,  renegade, 
antichrist.  Men  threatened  to  kill  him.  But  he  held  bravely 
on. 

3.  The  climax  of  his  educational  efforts  was  the  creation  of 
the  An'^Io-Muhammadan  College  at  Aligarh.  He  conceived 
the  institution,  roused  public  opinion  in  its  favour  and  gathered 
the  funds  for  its  buildings  and  its  endowment.  His  idea  was 
to  create  an  institution  which  should  do  for  young  Muslims 
what  Oxford  and  Cambridge  were  doing  for  Englishmen.  He 
believed  that  a  good  education  on  Western  lines,  supported 
by  wise  religious  teaching  from  the  Koran,  would  produce 
young  Muhammad  is  of  capacity  and  character.  Aligarh  is 
thus  the  first  college  founded  by  ar  Indian  that  follows  the 


11 


ii 


II 
if 


w  < 


04     MODKRN   RF.I.KIKH'S  MOVKMKNTS   IN   INDIA 

misMi)n;ir>'  Idea,  that  tMlinatlon  tnust  n-it  on  nliKion.  The 
foundrr  iliti  his  Uht  t<»  nprixUKc  in  Imlia  what  iu-  had  seen 
in  Oxford  and  (  amljridKi-.  The  studi-nts  rtxidr  in  the  Col- 
\vnv ,  tht-rc  art-  ri>idtnt  tutors  who  ari-  tx|Hitfd  to  di-vrlop 
(haraitir  as  will  as  intilli-it;  athlctiis  arc  prominent;  ami 
n  lijjinn  is  an  inti-^ral  part  of  thf  work  of  thi-  Colk'Kr  'Ilio 
Priniii)al  and  scvtral  nnmht-rs  of  llu-  stalT  arc  always  Kuro- 
jHans.  Thf  pros|Mi  tii-,  statts  that  thr  t'olIi'Hf  was  foundttl 
with  the  following;  ohjn  ts: 

1.  To  I'stahlish  a  ('olU'Ki-  in  which  Musalmans  may  acquire 
an  KiiKlish  e<lucation  without  prejudice  to  iheir  religion. 

2.  To  organize  a  Hoarding-House  lo  which  a  parent  may  send 
his  son  in  the  conridcnce  that  the  Imy's  conduct  will  Ik'  cure- 
fully  supervised,  and  in  which  he  will  be  kept  free  from  ihf 
temptations  which  beset  a  youth  in  big  towns. 

5.  lo  nive  as  complete  an  education  as  jiossible,  which, 
whil'-  developing  intellect,  will  provide  physical  training,  foster 
rikmI  manners,  and  improve  the  moral  ch  <racter. 

The  foliowinR  sentences  from  the  Prospectus  show  how  reli- 
gious instrucliin  is  given : 

A  Maulvi  of  well-known  learning  and  piety  has  been  specially 
appointed  to  supervise  the  religious  life  of  the  students  and 
conduct  the  prayers  in  the  College  M()>quc. 

Religious  instruction  is  ^'iven  to  Musalman  stud' .its,  to 
Sunnis  by  a  Sunni,  and  to  Shias  by  a  Shia  ;  the  books  of  The- 
ology taught  arc  prescribed  by  committees  of  orthodox  Sunnis 
and  Shias,  respectively. 

The  first  period  of  each  day's  work  is  devoted  to  the  lectures 
on  Theology,  and  attendance  at  these  lectures  is  enforced  by 
regulations  as  stringent  as  those  regulating  the  ordinary  class 
work  of  the  College. 

Attendance  at  prayers  in  the  College  Mosque  is  also  com- 
pulsory, and  students  who  arc  irregular  are  severely  punished. 
Students  are  expected  lO  fast  during  the  month  of  Ramzan. 

On  Friday,  the  College  is  closed  at  eleven  so  as  to  allow  the 


M()\KMi;\rs    F.WOL'RINC;    \l(iOROL'S    REFORM     .>s 

stinlents  to  a(ttn<l  at  Jum.i  prayer-*,  aftir  whiili  a  si-rmon  i* 
tiilivirtd  l»y  tht-  Rt'MiUnl  Maulvi. 

All  lilainii   fotiv.iN   ire  ol.vrvfil  a>  liu'i'l.is  ■  in  thv  CoUif^v 

Tlu'  Culli^'f  li.  pntviil  truly  Mun-^^ful  It  h.is  p'\in  thr 
Muliamm.itlati  (ommunity  new  ctjura;,'*'  .itxi  nmliilfiui'.  A 
strikinj,'  MlM^■^'.i(ltl  uf  I'.ti;;liili  ITnivrr^ily  tiicti  have  (K<upii«l 
the  |x)»iti«»ii  uf  l'rifui|>al,  and  have  siuitidcil  in  priMliuinj? 
Honu  thin){  of  the  -spirit  ami  tone  of  r,nK'li--li  |)ul)li(  sdi<H)i  ami 
UniverMty  life  amoiig  the  NtudentH.  A  steady  stream  of  yoimn 
men  of  eduiation  and  tharat  ter  passes  from  the  Collefje  into 
the  servile  of  (iovtrnment  and  the  profis>ions.  It  has  lon- 
vinu'd  .hoiij;hlfuI  Miih  immadans  of  the  vvixlom  of  aceeptin^^ 
\Vesl«-rn  education.  It  lias  |)roved  a  soun  e  of  enli>;htenn>eMl 
an<l  progressive  thought.  But,  it  must  be  lonfessed,  the  reli- 
ffious  inthiencc  of  the  College  docs  not  seem  to  he  at  all  promi- 
nent or  pervasive. 

In  iHSO  interest  in  mcMlern  education  had  made  so  muc  !i 
pro(r|-ess  tli  It  Sycil  .\hmad  Khan  was  able  to  start  the  Muliam- 
niadan  Kdui:'.tional  Conference,  which  nuct-,  annually,  now 
in  one  centre  and  now  in  another.  It  has  done  a  great  deal 
to  rouse  Muhammailans  to  their  owt\  haekwardness  and  piti- 
able need.  In  rc-c  ent  years  a  Conference  of  Muslim  ladies  has 
met  alongside  the  main  Conference  to  deal  with  female  edu- 
cation.' 

4.  With  the  Syed  also  brgan  tiie  permeation  of  the  Muham- 
madan  community  in  India  with  modern  idc  i>  in  religion. 

After  the  death  of  Muhammad,  Muslim  teachers  gathered 
all  the  traditions  about  him,  and  sought  to  form  a  .systematic 
body  of  doctrine  and  of  law  for  believers.  Orthodo.xv  gradu- 
;.:'  took  shape.  The  doctrine  of  the  divine  will  and  the 
divine  decrees  was  stated  in  such  a  form  as  to  make  human 
freedom  almost  an  imi>ossibility.  The  Koran  was  declared  to 
be  the  eternal  and  uncreated  Word  ot  God.  Crude  concep- 
» ISR.,  XXII,  i47. 


<p     MOUhRN   RKUtaOLS  MOVKMfcNTS  IN   INDIA 

tionsdf  G«hI  and  nUattrihuttsfKHumcir>>lalli/,t<l  in  Miclim 
(lotlrine.  Rules  (or  (amily  ami  Mxlal  life  were  tixwl  in  rigiil 
fornj. 

Hut  as  conquest  brought  vast  territories  of  IhiiIi  the  East 
and  the  West  under  Islamic  rule,  the  con(|uerors  came  into 
close  touch  with  Cireek  an<i  C'hri-.ti.in  «i\ili/iition.  At  \\.\v, 
dad,  cs|Hcially,  the  science  ami  |>hili»Mi|)liy  (if  Cireete  >ver«' 
carefully  cultivated.  Christian  monks  taught  ami  tran<.latrd. 
From  this  living  intercourse  there  .iroM',  in  the  eitjhlh  lenlury 
AD,,  a  great  movement  of  Muliammadan  tli<>ii>;lii.  Le.irnetl 
teachers  began  to  defend  the  freedom  of  the  will,  to  speiulatc 
on  the  nature  of  the  tkxihead,  and  to  disMuss  ihe  Ko'.it)  A 
new  sch<K)l,  the  Mu'ta/ilites,  arose,  charai  teri/,ed  by  freed  m 
of  thought,  great  conliiience  in  reason,  and  a  keen  sense  uf 
the  im|M)rtance  of  the  moral  i»ues  (if  life.  Tliey  held  the  free- 
dom of  the  human  will,  |)ronounc«-d  ag;tin.->t  the  doctrine  «if 
the  resurrection  of  the  Ixnly,  and  declared  that  the  Koran  was 
create<l  in  time,  and  that  there  was  a  human  element  in  it 
alongside  the  divine.  They  were  op|)osed  to  |M)lygamy.  But 
this  enlightened  scho<jl  was  soon  pronounced  heretical,  and 
{Kissed  out  of  existence. 

It  is  most  interesting  to  not(  .at  Western  thought  pro- 
duced almost  identical  results  in  India  in  the  nineteenth  cen- 
tury. Early  in  life  Syed  Ahmad  Khan  openly  ab.mdonetl  the 
charge,  which  is  su  often  made  by  orthodox  Muliammadans, 
that  Christians  have  seriously  corru|)ted  the  text  of  the  Old 
and  Xew  Testaments.  He  urged  his  fellow-believers  that 
they  should  not  consider  Cl.ristians  as  Katirs  and  enenn'es, 
and  declared  that  the  Hible  and  the  Koran,  when  rit,'htly 
understood,  di<l  not  contradict  one  another.  Re.iders  will 
note  how  closely  his  position  apjiro.xiniales  to  the  teadiing 
of  Ram  Mohan  Ray.  The  resemblance  in  many  re>pects  is 
vcr>'  striking:  the  Hindu  leader  publi>hed  The  I'napts  of 
Jesus:  the  Muhamniadan  reformer  published  a  fragment  uf  a 


mm 


MOVEMENTS    FWOlRINt;    VU;()HOl'S    REKOKM     <>; 

Com  men  I  a  r)'  tm  (irnfsis,  wlikh  ha^  bocri  «»f  real  HiT\in'  in 
«»[Kninj{  Miihamma<lan  minds.  Ui  hild  that  In  th«-  Koran, 
as  in  thr  Hi!>lc,  wi-  niu^t  aiknowlnlgr  ihr  puM  ik  i-  of  a  hum  tn 
rlinunt  a^  will  as  a  divine  The  re>t  of  hi-«  religious  lomep 
lions  have  iKen  outlined  by  a  trustworthy  siholar  as  follows  : 

Hut  his  thouKht  (sy-tmi  wc  cannot  eali  it »  i-.  more  inlluenreil 
liy  till'  eoneeptions  of  lomiirme  and  tuiluri-  (oriMienee, 
he  sayji,  is  the  eorulition  of  man's  eharailer  whiih  re'.ulli  from 
training  and  rt-llet  tion.  It  may  rixhtly  Iw  called  his  true  guide 
and  his  real  prophit.  Still,  it  is  liable  to  niutal.ility.  and  needs 
to  Ik-  corrected  from  time  to  tinu-  by  historic  [irophel-..  To 
test  a  prophet  we  must  compare  the  primiplts  of  hi'*  teaching 
with  the  laws  of  nature,  [f  it  agrees  with  these  we  are  to  accept 
it.  ar.il  he  (pjotes  with  approval  the  rem.irk  of  a  Trench  writer, 
that  Islam,  which  lays  no  claim  to  miraculous  jx.wers  on  tin- 
part  of  the  founder,  is  l/tt  truly  rationalistic  religion.  Muham- 
mad, he  claims,  set  forth  the  Divine  unity  with  the  greatest 
|)os.sible  clearness  and  simplicity:  first,  I'nity  of  Kssence,  which 
he  promulgated  afresh;  second.  I'nily  of  .Attributes,  which 
the  Christians  had  wrongly  hyi)ostati/ed  in  their  doctrine  of 
the  Trinity;  thin],  T'nity  of  Worship  in  the  universal  and  uni- 
form  rendering  of  that  devotion  which  is  due  to  (Jod  alone, 
thus  securing  the  doctrine  of  the  Unity  against  all  practical 
encroachments  through  corrupt  observances.' 

He  made  much  of  reason.  One  of  his  phra.ses  was,  '  Reason 
ah)ne  is  a  surticient  guide."  He  s|H.ke  ami  wrote  in  favour 
of  Natural  Religion.  Hence  his  followers  are  cailetl  Xaluris. 
The  word  has  been  corrupted  into  Xaharis,  and  od  urs  in 
this  form  in  Census  ReiH)rts  and  elsewhere.  'The  Syed  won 
the  confidence  of  (Jovernment,  l)ecame  a  member  of  the 
Viceroy's  laKishitive  Council,  and  was  kniKhted. 

His  princii)les  have  been  accepted  and  <;irri(d  farther  by 
several  writers,  notably  Moulvie  Chinij,'!)  .\li  and  'The  Right 

'  Weilbrecht,  I„Jij„  hU,n  and  Modern   Thouiht.  5  (Cliurdi  Congress 

II 


Ik -I 


4.- 


V«     M»H>KRN'    KH.ll.HHS   MOVK.MKNTS   IN   INDIA 

Hun.  Sycil  Amir  All  Tht  Ir  work  1^  aiiiHMt  tntinly  a|)iiliiKi  tii 
Thry  h.ivr  a  dmihU-  .lini  in  vitw,  firil,  to  lUfrnd  l-^l.im  frum 
Chri'itian  (ritiii^ni  .irui  tUv  (orriHlitiK  itulnfii«i>  *>l  Wi'.trrn 
thniiKht  in  Kfitcral,  arul,  M«»m<ily.  t<i  |trn\f  that  Iho  n  tiu;inu^, 
MNiat,  moral  ami  (M)litital  rtdirmt,  whiih,  thriHiKli  Christian 
»!•  II  hiriK,  mixlirn  ihoii^hl  ah"!  !•»•  pri'-^-iiirr  <•(  the  limt^.  arc 
iM-ing  imvitahly  furcnl  nn  Miihamma<tati  MMi«t),  an-  in  full 
onvma'^  with  Itlatii  A'*  tin- (irai  tiicul  Muliaintnail  him 
HI  ll,  Muhu.iitnailan  Law  arul  urthiHlitx  U  n  hitiK  arc  all  luuttun 
tiiitialtly  (i|i|Hi<M'<l  ti>  th»v  lhinK'%.  tin-  liru  nt  ar(j;utm  lit  lakrn  in 
that  thf  spirit '  «>f  Islam  i^  all  in  tin  ir  (avmir,  arul  that  r\ rr>  - 
thinx  rlst'  is  to  Ik*  rc^arilcii  a»  of  th«-  nature  of  nmu  HMon-*  to 
human  frailty  Hiis  throry  in  rIalMirattly  w«»rkiil  mil  in 
Syinl  Amir  Ali's  Spirit  of  Islam  Tlu  rr  \\v  an-  tnl.l  that  ihr 
Koran  in  rrality  <lis< ourant->  •.iaviry,  nliniou-,  war,  pol^jjamy 
ami  the  sfilu<»ion  of  women.  Of  this  writer  u  iom|Kiint 
St  holar '  says : 

The  Syed  in  at  the  stage  of  exj)l.iininK  things  away,  and  it  is 
fair  to  say  that  hecloes  it  at  the  i'\(H'ns»' of  inueh  hardly  infijeiiu- 
ous  ingenuity  ami  a  ginxl  deal  of  suppnsKin  irri. 


But  the  very  ho|)eles.sness  of  these  (HiMtions  from  the  i  ritiia! 
|H)int  of  view  may  he  to  us  the  miasure  of  the  forici  that  are 
driving  the  writers  to  plead  for  the  reforms  and  to  lirid  justi- 
t'uation  for  them.  Syed  Amir  Ali  delinitcly  identities  himself 
with  the  Mu'lazilite  sihool.  both  in  tluir  theoloj;y  arul  tluir 
s«Kia!  ideas,  and  believes  that  large  numbers  of  Indian  Mu- 
hammadans  are  with  him  in  his  o[)inions. 

As  to  the  results  of  the  movement  the  following  statement 
tnay  suffice : 

The  energies  of  the  riform  ni()\ernent  at  [)res»'nt  find  their 
\etit    in   the   promotion   of  edue.ition   and   of   social    reforms. 

'  C(   p   i,U-  l«-low  '  1>    It.  .ManlonaM  in  tUM  .  April  t'ti  \,  \>    t;;. 


^v 


McnKMf.NTs    F\VOl'R|\(.    VH^jRols    RKFOKM 


'« 


Ihr  MiK.irh  CulltKt'.  un>l«r  ,i  Mrir-i  of  ia|KtMr  KfiKli»»i  |irin 
U|uU  ami  |in)f.-.«ir.,  u  ir.»ifiim{  u|>  d  r«r»  K'n<r-tli"'*  "'  M«Im«1' 
rna<l.»ti  jfrtiiU nun  in  an  .itin>-.|ift«fi-  o(  munly  mUiirr  .mkI  k<i«k| 
lirn.liiiK,  «iih  (iltfh  1 1  filial  i.liaU.  Ihr  >T4rty  nu-riinj/  .i( 
llii  I  iliH.ithinal  (  iinfrniuc  Iniifi  wnrk^  prailujlly  (nr  lh«'  a(| 
vaiuiriutii  n(  <riliKrii«  iMrufii  aniDiiK  In.lun  Mitbanwna'lan^ 
aii.l  .iU.i  alTurd.  an  •>|>,H>rluniey  <<ir  ruhanKr  i»(  thuiinht  an<l 
|ir..|>aKaiiuii  oi  rifuriuuix  (■Ica^t.  T)tU'»  *<inu'  yi-  r*  a^o  a  l<ai| 
itiK  MutMiitm4<I.Mi  K.nlliinan  known  ai  the-  .\j(h4  khan,  nh«n 
l-r.'.i.liiiKovcr  ihf  Cunfirtiur  at  Mailrai,  rrt'mhantly  imprr^Mtl 
u|>on  hi",  'iranri  thai  thr  |iro|{r«»^  of  ihi  rommunily  wa«  <  hi«t1y 
liih.lrri.l  liv  thrrr  i\  ill :  fiy  the  Mtlu^.ion  and  non  nlutation  of 
woduri.  hy  throrttiial  ami  praitiial  lal.ili-tm,  i  i<|  liy  rrliKiouH 
lunnali^m,  AW  ••nlj«hl«n<i|  Mifiritiiitm  «hiih  mmmanrN 
»yni|»iiihy  ami  ailniir.ttion.  Ihi-  (|Uf.iion'»  of  iMily^aniy  arul 
fi  niaU'M.  lu<<ioti  arc  Iwinu  .u  livriv iKIiafrd  in  tlu-  pn^iamlothi-r- 
wJM',  and  M)nn'  Itaclin^  .Miif,aiiiina<lari  j{intry  have  hrukrn 
thi-  ordinani.-  of  thi-  viil  and  apjKar  in  puldi*  with  thdr  wiv.-^ 
and  dauKhiiT's  in  luiroiwan  y\fv>.i,. 

A",   far   as   rrKard*   th»oloKi,  al    ihoijKhf,   comfH'Icnt    Indian 
«»l)MrMT-*  aro  of  opinion  »',at  the  rationali^tm  of  Sir  Syrd  Ahmad 
'\s  not  at  pr.Mnt  Ivinj?  d«vrlo|Hcl ;    hut  (hat  there  u  rathor  a 
rtlapHc   lovxard,  a   pa>-ivi-   air.ptam.'  of    Mu-lini  orthodoxy, 
^till,  ilnri'  ii  no  <loul»t  that  iho  movfnicnt  has  tend*'*!    to  in 
t  nasi- opiiwii'.-,  and  fairnt>Hof  miii<l  among  ihii-dmatt-.j  ila>»i>.» 

A  few  <(lu<;iti(l  Indian  Muhammacians  during  n-ccnt  years 
havi-  naih.'d  a  niort-  advanml  jmsitiun.  Mr.  S.  Khuda 
Hukh^h.  MA,  one  of  the  Profis.M)rs  of  the  Prisldcmy  CoiUKC. 
Cai.  utta.  has  puhlishcd  a  volume  entitled.  Eiiay%.  Indian  and 
fsl.imu.  which  the  present  writer  has  not  seen,  i  jt  which  is 
I  haracterLad  as  follows  by  one  of  our  l)cst  scholars  : 

He  has  read  hi^  Goldziher  and  accepts  his  positions.     He 

knows  what   a   monoRamous   marriage   means   and   confesses 

frankly  the  gulf  between  it  and  marriage  in  Islam ;   and  he 

does  not  try  to  prove  that  Islam  does  not  sanction  polygamy. 

'  P.  ,J47.  below.  «  Weitbrecht,  p.  7. 


ft 


ti 


lOO     MODF'RN'   RKLKJlors  MOVEMENTS  IN  INDIA 

With  similar  candour  he  vievvs  the  other  broad  differences  of 
East  and  West.  How,  then,  is  he  a  Moslem?  He  would  go 
back  to  the  Koran  and  Mohammed  and  would  sweep  away  all 
the  labours  of  the  schoolman  by  which  these  have  been  over- 
laid. AlM*ve  all  he  is  fascinated  by  the  music  and  ma''ic  i\ 
the  Koran.  That  book  and  a  broad  feeling  of  loyalty  to  t  ■ 
traditions  of  his  ancestors  are  evidently  the  fones  which  h( 
him.' 

It  is  probably  true,  as  tin-  Ri,L'ht  Hon.  Syed  Amir  AH  said 
to  me.  that  there  are  very  few  indeed  who  are  re-ly  to 
follow  Mr.  Bukhsh.  P'or  the  modern  conservative  move- 
ment amonR  M".slim3  sec  p.  347. 


LiTF.RATrRF,.— .Vir  Syed  Ahmad  Khan,  by  General  Graham,  Lon- 
don, Hoddcr,  iqoq.  Sir  Syrd  Ahnud  Khan.  Madras.  Natcsan, 
as.  4.  /'//(■  S/>iril  of  Islam,  by  Sycd  .\mir  .\li.  Calcutta,  Lahiri 
and  Co.,  i,S()o.  Essays,  Indian  and  Islamic,  by  Khuda  Bukhsh 
London,  Probslhain,  iQii,  ~s.  6d.  net. 

1  D.  B.  M-.d(mald,  IRM  ,  .\pril,  iqij,  p.  378. 


I 


CHAPTER  III 

AEFORM  CHECKED  BY  DEFENCE  OF  THE  OLD  FAITHS 

1870-1913 

We  have  seen  in  the  historical  outline  that  about  1870  a 
great  chanjje  began  to  make  itself  manifest  in  tlie  Hindu  spirit. 
The  educated  Indian  suddenly  grew  up,  and  shewed  that  he 
had  a  mind  of  his  own.  Religiously,  the  change  manifested 
itself  in  a  disposition  to  proclaim  Hinduism  one  of  the  greatest 
religions.  The  same  temper  appeared  among  Buddhists, 
Jains,  Muslims  and  Parsees ;  but  the  movement  shewed  itself, 
first  of  all,  among  Hindus.  It  also  took  many  forms.  We 
propose  to  divide  the  many  movements  and  organizations 
incarnating  this  spirit  into  two  groups,  according  as  they 
defend  only  a  part  or  the  whole  of  the  ancient  faith.  This 
chapter  will  deal  with  those  that  defend  only  a  part.  Every 
movement  in  this  group  opposes  Hindu  idolatry  ;  but  several 
of  them  worship  thei.-  gurus,  a  practice  which  leads  to  idolatry. 
The  attitude  to  caste  in  all  cases  is  very  ambiguous. 

I.  The  Arya  S.\m.^j 

I.  This  powerful  body,  which  during  the  last  twenty  years 
has  expanded  rapidly  in  the  Pan  jab  and  the  United  Provinces, 
is  so  completely  the  creation  of  its  founder  that  a  brief  sketch 
of  his  life  is  the  indispensable  introduction  to  a  study  of  the 
movement. 

For  the  first  thirty-three  years  of  his  life  we  have  a  \er>' 
clear  and  informing  witness,  a  fragment  of  an  autobiography, 
dictated  by  him,  and  published  in  the  Tlicosophist,  in  October 


I; 

■J 
iil 


102     MODERN  RF.LIGIOL'S  MOVEMENTS  I\  IVniA 


and  December,  1870,  and  Xovcmber,  1880.'  Thi-;  sketch 
seems  to  l)e  on  the  whole  trustworthy.  It  lertainly  einihles 
us  to  trace  in  some  degr-e  the  growth  of  his  mind  durinj;  tlic 
jeriod  which  it  covers. 

In  the  small  town  of  Tankara,*  belonginp  to  the  native  state 
of  Mor\  i,  Kathiav  ar,  Western  India,  there  lived  early  last 
century  a  wealthy  Brahman,  named  .\ml)a  tankara.  He  held 
the  position  of  Jamadar  of  the  town,  which  his  fathers  had 
hekl  before  him,  and  was  a  banker  besidi'S.  lU  was  a  devout 
Hindu,  an  ardent  and  faithful  worshipper  of  Siva.  To  tins 
man  was  bom,  in  t824,  a  son,  whom  he  named  Mula  Sankara. 
The  father  was  above  all  things  anxious  that  the  boy  sliould 
prove  a  religious  man  and  slioukl  accept  his  father's  religion. 
Accordingly  he  was  careful  to  give  him  a  Hindu  education. 
By  the  time  he  was  fourteen  the  boy  had  karnt  b}-  heart 
large  pieces  of  the  Vedas  and  had  made  some  jirogrcss  in 
Sanskrit  grammar. 

At  this  time  the  first  crl,i!s  in  his  life  occurred.  As  the 
incident  is  one  of  the  most  vi\id  episodes  in  the  Autobi- 
ography? we  give  it  in  his  own  words : 


il 


When  the  great  day  of  gloom  and  fasting — called  Sivaralri 
—  had  arrived,  this  day  falling  on  the  i^th  of  V'adya  of  .Magli, 
my  father,  regardless  of  the  protest  that  my  strength  might  fail, 
commanded  nie  to  fast,  adding  that  I  had  to  be  initiateil  on 
that  night  into  the  sacred  legend,  and  participate  in  that  night's 
long  vigil  in  the  temple  of  Siva.  .Accordingly,  I  followed  him 
along  with  other  young  men,  who  accompanied  their  parents. 
This  vigil  is  divided  into  four  parts,  called  praharas,  consisting 
of  three  hours  each.  Having  completed  my  task,  namely, 
having  sat  up  for  the  first  two  praharas  till  the  hour  of  mid- 

'  Republished  as  an  inlriMluttiim  to  the  English  translation  of  the 
Salyarlh  Prakash,  by  Durga  I'rasa.'. 

2  For  the  name  of  the  town  I  am  indcbled  to  Mrs.  Sinclair  Stevenson  of 
Rajkot,  and  also  for  the  names  of  the  father  and  the  son. 

•  Pp.  2-3. 


T 


V*'". 


yi% 


T-J'-^t*- 


REIOR.M   CIIECKF.I)   BV   DEI  KNCt:  OF  OLD    FAITHS  103 


iiiKlit,  I  rtiuarkid  thai  llu'  Piijaris,  or  temple  servants,  and  some 
of  the  lay  devoicis,  after  having  left  the  inner  temple,  had 
fallen  a>leep  i)Ut>i(le.  IlavinK  been  u^ht  lor  years  that  by 
sleipiiiK  on  that  particular  iii^ht,  tl  \vorshipi)er  lost  all  the 
^ood  elTeit  of  his  (Lxntion.  1  tried  to  refrain  from  drowsiness 
by  bathing  my  lyex  now  and  then  with  cold  water.  But  my 
father  v.as  less  fortunate.  L'nalde  to  resist  fatigue,  he  was 
the  ("irst  to  fall  asleep,  leaving  me  to  watch  alone. 

Thoufjht^  upon  thoughts  crowded  upon  me,  and  one  ques- 
tion arose  after  the  other  in  my  disturbed  mind.  Is  it  possible, 
—  I  asked  myself,  —  that  this  semblance  of  man,  the  idol  of  a 
persona!  Jod  that  I  see  bestriding  his  bull  before  me,  and  who, 
aicording  to  all  religious  accounts,  walks  about,  eats,  sleeps 
and  drinks;  who  can  hold  a  'rident  in  his  hand,  beat  upon  his 
damarn  drum,  and  pronounce  curses  u|)on  men,  —  is  it  pos- 
sible that  he  car.  be  the  Ma!.ide\a,  the  Great  Deity,  the  same 
that  is  in\()ked  as  tlie  Lord  of  Kailash,  the  Supreme  Being  and 
the  I)i\ine  hero  of  all  t'.ii-  stories  we  read  of  him  in  his  Pu- 
raiias?  Unable  to  resist  such  thoughts  any  longer,  I  awoke  my 
father,  abruptly  .inking  him  to  enlighten  me,  to  tell  me  whether 
this  hideous  emblem  of  -Siv.i  in  the  temple  was  identical  with  the 
Mahadeva,  of  the  scri[)tures,  or  something  else.  "Why  do 
you  ask  it?"  said  my  father.  "Because,"  I  answered,  "I  feel 
it  imiH)ssible  to  '..  cile  the  ide;  of  an  omni[)Otent,  living  God, 
with  this  idol,  which  allows  the  mice  to  run  upon  its  body,  and 
thus  suffers  its  .'  nage  to  be  pollutetl  without  the  slightest  pro- 
test." Then  my  father  tried  to  explain  to  me  that  this  sfone 
represetitation  of  the  ALihadeva  of  Kailash,  having  been  con- 
secrated with  the  Veda  mantras  (verses)  in  the  most  solemn 
way  by  the  holy  Brahmins,  became,  in  consequence,  the  God 
himself,  and  is  worshiiiped  as  such,  adding  that,  as  Siva  cannot 
be  perceived  personally  in  this  Kali-\'uga  —  the  age  of  mental 
darkness,  —  we  hence  have  the  idol  in  which  the  Mahadeva 
of  Kailash  is  worshipped  by  his  votaries ;  this  hind  of  worship 
is  pleasing  to  the  great  Deity  as  much  as  if,  instead  of  the  em- 
blem, he  were  there  himself.  But  the  explanation  fell  short  of 
satisf>nng  me.  I  could  not,  young  as  I  was,  help  suspecting 
misintc  pretation  and  sophistry  in  all  this.  Fe.'ling  faint 
with  hunger  and  fatigue,  I  begged  to  be  allowed  to  go  home. 


f 


k,i 


1 


I04     MODI  aKLIGIOUS  MOVEMENTS  IN  IM)I  \ 

My  father  cmiscntii  to  it,  and  sent  me  away  with  a  Sepoy, 
only  reiterating  nme  more  his  command  that  I  should  not  eat. 
But  when,  once  home,  I  had  tiil<i  my  mother  of  my  hunj^er,  slie 
fed  me  with  swcit meats,  and  I  fell  into  a  profound  sleep. 

FA-cr>'  one  will  feel  tlic  heat  of  conviction  in  this  fine  pas- 
sage ;  and  the  results  of  it  arc  visible  in  tlic  crusade  of  the 
Ar>'a  Saniaj  agairst  idolatry  to  this  clay.  Hut  every  one  who 
knows  India  will  also  agree  that  what  happened  is  .scarcely 
comprehensible  in  a  I  lindu  boy  of  fourteen  jears  ul  age,  unless 
he  had  alreads'  lu  ard  idolatry  londemned.  Brooding  over  the 
problem,  I  wrote  to  my  friend,  Mrs.  Sinclair  Stevenson  of 
Rajkot,  Kathiawar,  and  a.sked  whether  Sthanakavasi  influence 
coukl  be  traced  in  or  aljout  the  boy's  birtlvplace  at  that  time. 
The  Sthanakavasis  are  a  group  of  Jains  who  gave  up  idolatry 
and  broke  away  from  the  mainSvetambara  sect  in  the  fifteenth 
century.'     Mrs.  Stevenson  writes : 

Tahkara  is  fourteen  miles  south  of  Morvi,  and  about  twenty- 
three  miles  north  of  Rajkot.  In  the  thirties,  the  father  of 
the  present  Thakur  .Saheb  of  Morvi  was  ruling.  He  was  very 
devoted  to  a  certain  Sthanakavasi  monk,  and  the  Prime  Minis- 
ter also  was  a  Sthanakavasi;  ro  that  the  sect  was  then  very 
powerful  and  influential  in  the  Morvi  state.  All  monks  and 
nuns,  travelling  from  the  town  of  Morvi  to  Rajkot  (another 
Sthanakavasi  stronghold),  passed  through  Tai'ikara,  where 
.\ml)a  .Sahkara  and  his  son  lived. 

This  dearly  gives  the  environment  which  prepared  the  boy 
for  his  experience  in  the  temple. 

Four  years  later  the  sudden  death  of  a  sister  convulsed  him 
with  grief,  and  made  him  realize  to  the  full  the  horror  of  death. 
He  thereupon  resolved  that  he  would  allow  nothing  to  restrain 
him  from  winning  moksha,  that  is,  (^mancipation  from  transmi- 
gration, the  Hindu  idea  of  salvation.  Consequently,  he  re- 
turned to  his  studies  with  redoubled  energ)-,  and  made  up  his 

1  p.  3;fi,  hebvv. 


■T-^,ry»''    '» y"v.  ir/-:f<,T-^-V 


REFORM  CHECKED   UY  DEFENCE  OF  OLD  FAITHS  105 

mind  to  allow  no  such  entanglement  as  marriage  to  impede  him 
in  his  qiivSt.  In  1846,  when  he  was  t  wints-one  or  twenty-two, 
his  parents  determined  to  get  liim  marrii  d  ;  but  he  fled  from 
home.     Thus  ends  the  first  section  of  his  life. 

2.  In  liis  wanderings  he  met  a  number  of  ascetics,  who  re- 
cei  -d  him  into  their  order.  His  father  came  out  to  seek 
for  him  and  caught  him,  but  he  escaped  once  more.  He  then 
met  with  a  samiyisl  named  UralniKlnand,  and  by  him  was 
convinced  of  the  trutli  of  the  V'edanta  doctrine  of  the  identity 
of  his  own  soul  and  God.  This  he  ga\e  up  at  a  later  date. 
For  two  years  he  wandered  about,  seeking  good  teachers. 

In  1848  he  proceeded  to  Chanoda  Kanyfdi  on  the  banks  of 
the  river  Nerbudda,  and  met  several  groups  of  scholarly 
ascetics,  some  of  them  followers  of  the  Yoga  system,  others  of 
the  Vedanta.  He  was  most  an.xious  to  become  an  initiated 
sannydsi,  that  is,  a  Hindu  monk  who  has  renounced  the  world 
completely.  He  gives  up  caste,  home,  marriage,  property, 
the  use  of  money  and  of  lire,  and  is  expected  to  li\  e  a  wander- 
ing life.  If  he  were  once  received  into  one  of  the  recognized 
orders  of  sannyasis,  his  parents  could  no  longer  bring  [)ressure 
upon  him  to  marry.  M  length  he  begged  an  ascetic  known  as 
Paramananda,  belonging  to  the  Sarasvatf  order  of  Saiikara's 
Dandls,  to  receive  him.  At  first  he  refused,  but,  after  much 
persuasion,  he  initiated  him,  giving  him  the  name  Dayanar  la. 
Since  he  had  thereby  become  a  member  of  the  Sarasvati  order, 
he  was  henceforward  known  as  Dayananda  Sarasvati.  Until 
the  day  of  his  death  he  would  tell  no  one  his  real  name. 

From  this  time  onwards  for  eight  years  he  wandered  about 
from  place  to  place,  trjing  to  find  trustworth\-  teachers  of 
Yoga.  His  A  ulobiography  does  not  tell  us  why  he  was  so  eager 
to  learn  Yoga  methods ;  but  he  probably  regarded  them  as 
the  proper  means  for  reaching  the  emancipation  which  he  was 
so  desirous  to  reach. 

Either  at  the  ti.me  of  his  initiation  as  a  sannyasi,  or  at  some 


I06     MODl-RN   RLLIGIOL'S  M()\LMENTS  IN   INIJIA 


}     ^ 


point  (lurinj;  thrsr  years,  he  lost  faith  in  the  tearhinp;  of 
Saiikara,  a.nd  (anie  to  beiiev  that  (iod  is  personal,  that  tlie 
human  soul  is  distimt  from  ('io<l,  ancl  that  the  world  is  real. 
He  docs  not  tell  us  who  tin  teaehers  were  who  le<i  him  to  these 
opinions.  I'lu y  are  j)rol)a!)ly  the  outeome  of  the  mo<lern 
influeniis  he  eame  under,  and  of  his  original  belief  in  jiva. 
In  any  (  aNe  he  i ontinued  to  worship  Siva,  and  believed  In  the 
[)ersonality  of  (iod. 

His  books  on  \'o.i,'a  contained  anatomical  accounts  of  the 
human  body.  Reading  in  tluse  \()lumes  long  and  intricate 
descriptions  of  ner\e-circles  and  nerve-centres  which  he  could 
not  understand,  he  was  suddenly  tilled  with  suspit  ion.  As  it 
happened,  a  dead  body  was  floating  down  the  river  on  the 
bank^  of  wliich  he  was  walking.  He  drew  the  ior{)se  to  the 
shore,  cut  it  open,  satisfied  himself  that  the  books  were  false, 
and  in  con>e(|uence  lonsigned  them  to  the  river  along  with  the 
corpsi-.  From  this  time  his  faith  in  many  works  on  Yoga 
gradually  dwindled. 

The  Autohioi^rapliy  stops  short  at  th.'  beginning  of  1857, 
and  we  are  without  information  of  his  activities  until  1S60. 
Thus  there  is  no  echo  of  the  Indian  Mutiny  whatsoever  in 
his  life. 

He  had  been  greatly  disappointed  in  his  search  for  compe- 
tent tiachers.'  In  i8(')0,  however,  he  came  across  a  blind 
brahman  in  the  city  of  Mathura  (Muttra),  and  became  his 
disciple  for  two  and  a  half  years.  His  master,  whose  name  was 
Virajananda, was agreatauthorityon  Panini'sGrammar.  He 
uelieved  implicitly  in  the  authority  of  the  ancient  books,  but 
condemned  all  modern  Sanskrit  religious  works  as  worthless 
lies.  He  would  not  accept  Dayananda  as  a  disciple  until  the 
latte:  had  sunk  all  his  modern  books  in  the  river  Jumna. 
Blind  and  learned  though  he  was,  he  was  a  very  irritable  man, 

'  For  the  remainder  of  Dayinanda's  life  see  his  Life  by  Buwa  Chhajju 
Singh. 


RKFORM   niF.rKFI)   BY  DF.FF.NC'i:  OF  OLD   FAITHS  107 

ami  would  now  and  then  ^ivf  lii^^  disiiplc  loqyoral  chastiso 
mtnt.  One  day  tic  striuk  liiiii  on  thf  liand  witli  a  stiik.  with 
siiili  violemc  that  he  carrird  thf  mark,  of  it  all  hi>  lift-.  Tliis 
man  intliitnccd  Davanaiida  more  than  any  other.  IIi'  read 
witli  him  iVinini's  (if'immar  and  ratanjali's  ("omnnntary  on 
it.  \VV  an-  also  told  that  hr  stuthrd  tlie  VfddntauVra'i  and 
many  othtr  books,  hut  what  thtsc  otiur  hooks  win-,  we  do 
not  know.  Wht-thcr  it  was  from  Virajananda  that  he  Irarned 
tlic  extraordinary  method  of  expoundinK  the  Vedas  which  lie 
us(>d  in  writing  his  Commentaries  in  later  years,  we  do  not 
know.  But  his  teacher  certainly  sketched  his  mission  for  him. 
When  he  was  leaving,  Virajananda  said  to  liim : 

The  Vedas  have  long  ceased  to  he  taiiRht  in  Bharatvar^hu, 
go  and  teach  them;  teach  the  true  Shastras,  and  di-jHl,  hy 
their  light,  the  darkness  which  the  false  creeds  have  given 
hirth  to.  Remember  that,  while  works  by  common  men  are 
utterly  misleading  as  to  the  nature  and  attributes  of  the  one 
true  (iod,  and  slander  the  great  Risliis  and  Munis,  those  by 
the  ancient  teachers  are  frei-  from  such  a  blemish.  This  is 
the  test  which  will  enable  you  to  dilTerenliate  the  true,  ancient 
teaching  from  the  writings  of  ordinary  men.' 

It  was  in  May,  1863.  that  he  took  leave  of  liis  master  and 
began  his  wanderings  once  more.  He  now  regarded  himsi'lf  as 
a  learned  man,  and  usually  conversed  in  Sanskrit  rather  than 
in  the  vernacular  Hindi.  Although  he  had  many  a  conversa- 
tion and  discussion  during  those  years,  he  still  thought  of  him- 
self as  a  religious  student  and  not  as  a  teacher.  When  he 
started  out,  he  was  still  a  devotee  of  Siva,  wiaring  the  neck- 
lace of  rudrdkshd  berries,  and  the  three  lines  of  white  ash  on  the 
forehead,  which  distinguish  the  pious  Saiva.  But  in  the 
I  oursc  of  his  wanderings  his  mind  altered,  and  he  laid  these 
things  rside  once  for  all.  Henceforward  he  worshipped  Ciod, 
and  recognized  Siva  as  onl\-  one  of  the  many  names  of  the 

1   oi-i-  ..*;..   t-:_  ,_i-      __ 


h 


1 08     MODERN  RELIGIOUS  MOVEMENTS   IN  INDIA 

Suprfmc.  This  change  scrms  to  have  lomr  in  the  y«"ar  r866, 
which  was  iharly  a  tinit  <»f  irisis  f(  r  him.  During  that  year 
h«'  ranio  in  i ontat  t  witli  \  arii»UH  niissionaric  \  and  had  long 
ronvcrsiitions  with  thrm.  The  sanu-  ytar  finds  him  not  only 
pnac  hin^aRainst  idolatry  at  Ilanlwar,  hut  tillinf^  the  pilf^rims 
tlnTi-  that  sarri'd  s|>ots  and  nrtnionial  bathing  arr  of  no  nli- 
gious  valiK'  whatsocviT,  and  dinoimdng  the  great  V'aishnava 
book,  the  Bhil^,iviila  J'lirdiiii.  as  immoral. 

V  A  further  i  liange  lanw  in  tin-  year  1S6S.  Virajinamla 
and  he  seem  both  to  have  felt  that  it  was  now  his  duty  to  he- 
gin  the  [uihlie  exposition  of  his  ideas.  From  this  time,  then, 
DayAnanda's  puhlie  life  may  Ik.-  said  to  liave  begun.  His 
biographer  speaks  of  him  as  trjing  several  methods  of  work, 
and  tinding  ihem  eaih  more  or  less  a  failure. 

His  lirst  plan  was  to  talk  to  the  pandits  in  Sanskrit,  in  the 
hope  that,  if  he  convinced  them  of  the  truth  of  his  ideas,  they 
would  spread  the  liglit  all  over  the  land.  But  these  old- 
fashioned  conservatives,  no  matttr  how  often  convicted  of 
error,  were  of  the  same  opinion  still.  So  he  gave  the  course 
up  in  despair. 

Me  next  dec  ided  to  adopt  one  of  the  methcMJs  which  he  had 
seen  in  use  in  ("hri>tian  missions,  namely  education.  He 
found  some  well-to-do  men  to  linance  several  schools  for  him. 
The  curriculum  w.is  to  be  conlined  to  early  Sanskrit  liti  ure. 
He  hoped  that  pupils  trained  in  this  way  would  become  mis- 
sionaries of  his  ideas.  The  schools  were  opened,  -nd  continued 
for  some  time;  but,  though  the  pandits  were  quite  willing  to 
receive  his  pay  and  become  schoolmasters,  they  did  not  teach 
the  new  ideas;  and  the  work  came  to  nothing. 

Conscquenily,  he  determined  to  appeal  to  the  people  them- 
selves, both  by  lectures  and  by  books.  He  i)ublished  a  num- 
ber of  books,  and  went  from  town  to  town,  delivering  lectures, 
in  Sanskrit,  on  the  right  interpa'tauon  of  the  Vedas  and  the 
leaching  which  he  believed  they  gave.     '!  lus  method  was 


-^gN>1^^ 


'^m 


RKFORM   niECKl  I)   HV   I)KFI.N(  I,  OF  0!,I)   FAFrHS  lo-^ 

more  suaT*<»ful  Hi  fnuiul  .i  (juitf  IM)^-il)l^  tn  ilraw  Inijjr 
avullrnnH  wlunvcr  lie  wini,  and  to  >;i  I  tin  lar.  tiot  only  of 
onlinary  nun,  hut  >>i  llic  wtalthy  lie  luul  many  lunviT'a- 
tlons  with  iruli\ iiliial-.  htii  nin>i><tcnily  nfuMil  to  s|Mak  to 
woinm  VVhirtvir  it  w.i^.  |in--ihk,  he  nut  itu'  pan<lii>.  in 
(iiMii>sion  [l  \va^  h|i((  iail)  ari\i«iu».  to  |tro\i  in  i  \riy  j'lai  c, 
in  puhlii  (li^^ll^^ion  with  itu-  tim^l  liarnttl  nu  n,  that  iilolatry 
has  not  till'  Sim  lion  of  ihf  \'i<Ias.  Ili^  (ollowirs  (Ktlan-  he 
was  always  vitlorious  in  thiM'  iliMii^^inn>  All  tho-n-  who 
tiut  him  in  iHm  hvMoii  iIk  larr<l  him  to  Ix-  \  ioKnt,  loiul  toUKiud 
ami  overhearing  He  still  lived  like  a  sit\n\a>l,  wearing  only 
a  minimum  of  dothinK.  lie  was  a  lar^je.  |Miwerful  man  with 
striking  features,  and  rather  a  ninarkahle  voiie 

In  the  end  of  1S7.'  he  went  down  to  CaK  ulta,  and  s|)enl  four 
months  there,  Kiturin^,  spe.ikinn  and  di^i  ii-->inK'  He  had 
heen  alntve  all  things  anxious  to  nu<t  Ktsl.d)  Cjiindra  Sen; 
and  it  i-»  clear  lh.it  Keshah  and  the  SaniAj  exercised  a  very 
wonderful  inlUieme  over  him.  Two  ihan^es  in  his  method 
date  from  this  time  He  he^^an  to  wear  re^jular  dothes  ,  ,md 
a  picture  which  still  survives  show>  that  he  must  have  co[)ied 
the  Brahma  Icailers,  w  hose  dre>s  was  a  nuMJilit  ation  of  mission- 
ai^'  costume.  Secondly,  he  reali/,ed,  from  the  ^rcat  influence 
exercised  by  Keshab  and  the  other  Uiahma  leaders  through 
their  aJdresses  in  Bengali,  that  he  ou(j;ht  to  give  up  using 
Sanskrit  in  his  public  lectures  and  speak  in  Hindi  instead. 

4.  His  fame  and  influence  continued  to  spread  and  become 
deeper,  as  he  taught  far  and  wide  throughout  North  India. 
At  Allahabad  in  1874  he  completed  liis  StityJrlli  Prakdsh, 
with  which  we  shall  have  to  deal  later.  In  the  end  of  1874 
we  find  him  in  Bombay,  in  close  touch  both  with  the  Hindu 
community  and  the  young  Prirthana  Samaj.'  He  setms  to 
have  had  more  than  usual  success  in  the  city  ;  for  he  returne<l 
early  in  1875,  and  there  launched  his  great  scheme,  the  foun- 

'  P.  76.  above. 


^ 


~tT^--  -'^^'\u- 


I     i 


MO     MODI  KN    Rh.l.H.KUS   MOVFMKNTS  IN   INDIA 

•latiofi  <'f  llu  Aryu  Santaj  The  mi-riilK-rt  of  fhi-  I*rftrth.in4 
S.imAj  h.t<l  h»jH<l  U>  Ih-  able-  to  uniu-  wiili  him,  but  ihf  tlilTi-r- 
itiir^  wiri-  tiw)  ilii'p  It  iitK'.ir.  howtvir.  tb.it  Ibi'  main  ft.t 
titrt'.  Ill  hi">  mhIcIv  weft-  Uirrownl  dirnllv  rom  th«  llrAbni.i 
ati<l  TrArlbanA  SantAjrs,  ;.,  bf  viw  ib«tii  w  rkiii^  in  Cahutta, 
Hnfiibay  an<!  i  iMwbtTr  Tbi-  lommot*  namr  *iiv«rs  timitiiutj 
ftalurr>  llii^  rna\  Im-  taki  ri  a-<  tlu-  ttui  of  tbi-  third,  and  ihi- 
^H•^;innin^f  "f  lli«  la-<t.  ^Ia^;>'  uf  hi-  lilV 

(hi  I  In  nrst  nf  January,  iH7  7,<,)tii<  ii  Vi'  lori.i  wa-.|ii.',  i  unud 
lait(iri>^M|  liidj.i  in  a  matftiirunit  Durbar  hi-ld  by  tfu  Viuioy. 
I.urd  l,\l!"ii.  at  iKlhi  hayAn.inda  wan  priM  nt  c  the  Riii  -I 
of  otH  uf  iht  nali\(  priiur^.  and  nut  -vutm  Hindus  from  I.a 
bore,  who  ^avr  him  a  iiriv,itij;  iii\  il.ilinu  i<.  \iMl  ih*  I'anjali 
ShortI)  afit  r  hi'  \i^itfil  Ludhiana  and  Lahure  n,,  i;nal  u.t, 
hi-,  suu  «^-  in  llii-  l.illir  tily,  that  ihi  .\r\  i  >.unai  louniUd 
thiTi'  \ir\  •>!>(•(  dil\  tiliiKid  thf  vHitlN'  fouit.lc>l  in  Hutiihay  . 
and  I-ahorr  bti.imc  ihi'  liiad<|uarttr>  ol  iht   !ii.)\inuril 

Fur  -iv  \iar-.  lorij,'fr  DayAn.ind.i  \Wvi\  .an[  worktd,  i.>uriti'.' 
lhroui;h.>ut  North  In<lia,  and  .u  idily  ixi.mitnj'  thi  "Niir.aj, 
'Ihtri-  an-  ju-.t  two  matttT-  •  ■  Ik-  noli'<  funnK  ihrM  vi-ar-.. 
'I'hi'  tir-tl  i--  hi-,  loiiiui  ii.>ii  .vith  'hi  i' R'-M'phuai  NKitiy 
whii  h  bail  Iath  foundi'd  ui  New  \  ori.  n  i.i;^  \v,  S7S  i  iu 
founiUr>.  Col.  OUott  and  Mad.inii-  Ul.s'  it-k%  wr.,i:  ■.,  Dava 
luuvla  and  •.uj.'iri'stid  a  inim  .'  .hf  iw-  nt  ■•  ■tut.fnis.  on  ix 
groutiil  thai  thrir  aim  v,  mi.  -^uhm  .iin.  ;  »  •  :inaml.  i' 
copied  thf  prop<i'>al.  I !':  '  Hcwuphi-  ieaiii  '■-  .uuxc  Uj  iu'  •  1 
in  January,  1S71J ;  and  i  n.  sr.u^igc  unnsa,  i  uciaaiu!?-.!  unsil  issi. 
when  it  wa-.  brokin  on.  «.!i:  partit;>  stulEiK  luicr  aB«  an- 
gricvfd.' 

Tiic  other  matter  is  .i  living  part  n  at  sresertii  pdif  He 
consiNtently  sought  to  -*■■  .■!!  :.ne  Hindtu  to  whu:  be  zamrvm-^^ 
to  be  the  ancient  faitt  r.  1  a-  tv.nsi-  ,mllv  .nrrr :  m-m  up 
to  vehement  opposition    •    Chnsuunir    am.  Mahaaxaiaclan- 


i    f 


Rh      RM   (  IIF,(  KF.tJ   liV   |)>.FKM  K  Ol    <»I.n   K  M  HIS  iii 

i,M(  In  Ihi-  tif»i  cliliuti  ..r  ihr  S.ilMtrlh  I'mk.hh'  |,!ilili4i.'.l 
ill  1^74,  hf  a|>|if<iMil  111  Ih  t  (  r.iliiiK  urvUr  n  ii.iiti  iniiiliiiiiti'^. 
Iiiil  in  tlu'  Mdijid  rdiiiuti  il  it  luiuli  niitol  lit  i>>S:  In  l..rtn>  d 
lh»-  liimfakiliiiil  .S.Mii,^  nt  Ci.w  ptoUi  tinK  A  .»i.iii..i»  m.l 
.ilx>ut  tlu'  -uiiiii'  limr  iml)li>ht<l  hU  IxHik,  liok.irun.itii.lln  '  >>n 
tlu-  ^itiif  -.iil»jitl  I  111-  [(tirjxni'  w.in  t(»  ToviM-  lliii.lii  III  lint; 
iiK^unit  Chri^li.in-.  .iri-l  .Muli.iiiiiii.i<l.m>  -in  .uiounl  hI  tin 
killinH;  iif  iiiAi  .iiiil  iixtri.  .uwl  111  jinMiit  .i  iiiMn  h  t  iniiiiun 
111  (i.i\(  riiiiuMt,' l»it;K>iiK'  111  i'  tlu  pr.ii  till'  tnij^lii  !h  pttiliU 
ii.ij  [)i>,. 111. 111.  1.1  liii'l  iH-fiirt  tlu  tiiAi  11)1  lit  liaii  ^pii.Kl 
\(ry  l.ir  ,  i)iil  l.iliT  it  .tit  liin.l  ^;n.it  ,,r«ipi  irtimi-.,  .is  wv  ^ll.lll 
Ml  *  In  tlii- iiiiilii  <  timi  Sir  Wiltlitiiii  Cliir.il  li.ii  ^u^'k'i  ^tt'l  * 
ili.il  h.iNdii.inil.i  v\,f>  .1  [Mililiiil  M;i!iur  IliU  vvc  l»«li(\r 
tn  he  a  (unipii'tr  miM.iki-.  allhuUK'li.  .i^  Af  -lull  slmw,  lii-.  UIJ- 
lu-aithy  IcithiiiK  ii  r>  priMluml  vi-rv  uiihialtliy  [xilitital  I'ruil  ' 

Hi-  pa-,M-ti  av  ly  on  the  ptli  .if  Onulm,  i.s.s^.  at  the  a^i'  "f 
lilis  iiiiif. 

.;  i  lie  f.illi.vvin^  -.krtih  nf  liis  ii.'itiun  ainl  .iim>  l>y  Dr 
(iri^u.il.l  lit  l.aliiin  ii  sn  \iviil  and  loiuiiuini:  that  ui  .  amiut 
(ill  l>t!i(  r  lliaii  traiHi  tilw  it  : 

I'aiulit  h.is.'inaiul  >ar,i<>.tli  litianic  riii.ill)  i  n  mi  ipat-ti 
frurii  I  he  authority  i>f  Hrahinani-^ni  hi  Minu'  -m  h  wax  a-  laithiT 
iMiainv  J'lnaniipatnl  irmii  tlif  auiitority  "1  thr  I'liunh  dI  RmiK-. 
lailluT  a|ijKak'il  I'riiiii  the  Huiiiaii  ('l>irih  a:,d  llu-  .lUth.irity 
111'  trailitiim  to  thv  Siripturi--  of  tlu  Old  and  N'l  vv  rt-.tainiiit. 
I'aii.)it  Dayilnand  Nara-vati  apiHaUnl  from  the  Hrahmanii  il 
Churih  and  the  authority  of  Smnli  to  the  earh.  >t  ,ui  1  ni«i>t 
Sai  red  (if  Indian  S.riptures.  The  witihwrd  of  l.ulhir  "as 
'Ha(k  to  the  Hihi-':  the  watehword  of  {'audit  Dayanam!  was 
'/!(«4'  /<!  llif  ^V</.i^.■  With  tlii-  rtli^jiou-  walihwoi  t  ar.utlur 
watihsvord  was  impliiitly,  if  not    expliiilly.  eonil.iiieil,  tuunely 


'  I',  50J     AI^Mi  .s'ljxitijf  i'ldhi,  11;  *i. 
'  Cfih.ijju  SiriKli,  ;.'()- 3c. 
*lh.,  721. 
*/*,  7\o. 


*  P,   (5H,  ticl'iw 

•  liiilhli:  I'i're  !,  log  J. 
'  1'.  i5H,  IaImw. 


I 


_/r^  <Jwal 


Iia     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

'ItuJia  for  the  Indians.'  Combining  these  two,  we  have  the 
principle,  both  religious  and  political,  that  tfic  religion  of  India 
as  well  as  lite  Sovereignly  of  India  oughl  to  belong  to  the  Indian 
people;  in  other  words,  Indian  religion  for  the  Indians,  and 
Indian  Sovereignty  for  the  Indians.  In  order  to  accomplish 
the  first  end,  Indian  religion  was  to  be  reformed  and  purified 
by  a  return  to  the  Vedas,  and  foreign  religions  as  Islam  and 
Christianity  were  to  be  e.\tiri)ated.  Thus  the  program  included 
reform  for  indigenous  religion  and  extirpation  for  foreign  reli- 
s;ion.  With  regard  to  th'.-  second  end,  the  founrler  of  the  Arya 
Samaj  seems  to  have  taught  that  a  return  to  the  pure  teachings 
of  the  Vedas  would  gradually  fit  the  people  of  India  for  self- 
rule  and  that  independence  would  ultimately  come  to  them.  I 
am  not  charging  Pandit  DaySnand  SarasvatI  with  disloyalty. 
Every  sincere  well-wisher  of  India  hopes  that  the  time  will 
come  when  the  Indian  people  through  the  spread  of  education 
and  the  removal  of  bad  social  customs  and  above  all  through 
the  prevalence  of  true  religion  will  he  fitted  for  Self-government. 
It  is  evident  from  all  this  that  Pandit  Dayanand  SarasvatI  was 
amanof  large  views.  Hewasa  dreamer  of  splendid  dreams.  He 
had  a  vision  of  India  purged  of  her  superstitions,  filled  with  the 
fruits  of  Science,  worshipping  one  God,  fitted  for  self-rule, 
having  a  place  in  the  sisterhood  of  nations,  and  restored  to  her 
ancient  glory.  All  this  was  to  be  accomplished  by  throwing 
overboard  the  accumulated  superstitions  of  the  centuries  and 
returning  to  the  pure  and  inspired  teachings  of  the  Vedas. 
Thus  the  founder  of  the  Arya  Samaj  was  a  kind  of  Indian  Elijah 
or  John  the  Baptist,  who  felt  himself  called  to  turn  the  hearts 
of  th?  degenerate  children  of  modern  India  to  their  fathers 
of  the  glorious  Vedic  age,  to  reconcile  the  present  with  the 
past.  The  character  of  his  mission  helps  to  account  for  the 
violence  of  his  methods  of  controversy.  Elijah  was  not  specially 
gentle  in  his  dealings  with  the  prophets  of  Baal;  nor  was 
Luther  very  tender  toward  the  Roman  Church.  In  like  manner 
Pandit  Dayanand  SarasvatI  stood  with  his  back  to  the  wall, 
facing  on  the  one  hand  the  attacks  of  the  Brahmanical  hier- 
archy and  on  the  other  the  assaults  of  the  foreign  religions, 
Islam  and  Christianity.  Under  these  circumstances  ,  e  can 
hardly  wonaer  t*-at  he  strnrk  back  as  hard  as  he  could.    Luther 


Tm^. 


iBfi 


,--^-:>r« 


■  ■^*^«&J 


'  O-LA^-ii^l^.- 


'.Ur'-i;    ,.'*>£>,  •^^s^iS 


.•r^5i^';^iiwfiij^ 


REFORM  CJIECKED  BY  DEFENCE  OF  OLD  FiUTHS  113 

dealt  heavy  blows  at  the  Roman  Church  as  Papcjit  DaySnand 
did  at  the  Brahnianicul  Church.  Suppose  now  that  while 
Luther  was  fighting  with  Rome,  an  extensive  and  powerful 
Mohammedan  propaganda,  which  threatened  to  devour  all  the 
fruits  of  the  Reformation,  was  found  all  over  Europe.  What 
would  Luther  have  done  under  these  circumstances,  but  smite 
the  apostate  Roman  Church  at  home  and  the  Mohammedan 
propaganda  from  abroad  with  impartial  zeal  and  violence  and 
with  no  great  effort  to  be  fair  and  appreciative.  This  illus- 
trates exactly  Pandit  Dayanand's  attitude  toward  the  degen- 
erate Brahmanical  Church,  on  the  one  hand,  and  the  foreign 
faiths  Christianity  and  Lslam  on  the  other.  In  his  opinion, 
the  one  needed  to  be  fiurged  and  pruned ;  the  others,  to  be 
extirpated.  The  sections  in  the  Salydrtli  Prakth/i  which  deal 
with  the  criticism  of  Islam  and  Christianity  are  evidently  in- 
tended to  be  the  literature  of  such  extirpatitm,  i.e.,  to  be  the 
means  of  rooting  out  all  such  foreign  superstitions  from  the 
hearts  of  the  sons  of  India.  For  extreme  unfairness,  for  in- 
ability to  state  the  position  of  opponents  without  caricature, 
and  for  general  crudeness,  these  sections  can  hardly  be  matched 
in  the  whole  literature  of  religious  controversy.' 

6.  Dayananda's  chief  convictions  may  be  summed  up  as 
follows : 

a.  There  is  one  God  only.  He  alone  is  to  be  worshipped ; 
and  he  must  be  worshipped  spiritually,  not  by  images. 

b.  The  four  Vcdas  arc  God's  knowledge.  They  contain  all 
religious  truth,  and  also  all  science,  at  least  in  germ.  They 
are  the  eternal  utterance  of  God.  There  is  nothing  temporary 
or  local  in  them.  Everything  which  seems  a  reference  to  par- 
ticular times  and  places  only  seems  such  through  miscon- 
ception. There  is  no  polytheism  in  the  Vedas.  The  many 
tlivine  names  which  occur  in  them  arc  all  epithets  of  the  one 
true  God.  These  statements  apply  only  to  the  collections  of 
hymns.  The  Brahmanas  ha\e  less  authority.  Many  other 
Hindu  books  are  of  value,  because  they  were  w      en  by 

'  Indian  Evangelical  Rairx,  January,  iSgi. 


I 


sf 


iwr 


K  .P-J-, 


.*:".'^> 


^S^S^^^TiSMS^^liJ^^^?^ 


« 


114    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

pshis  and  other  inspired  men,  but  they  are  not  authoritative 
in  the  same  sense  as  the  Vedas ;  and  they  arc  not  to  be  foUowed 
where  they  contradict  the  Vedas. 

c.  The  Vedas  teach  transmigration  and  karma. 

d.  Forgiveness  is  for  ever  impossible. 

e.  Salvation  is  emancipation  from  transmigration. 
The  following  are  DaySnanda's  chief  works : 

(i)  Satydrlh  Prakdsh,  a  Hindi  work,  setting  forth  his 
teaching  on  marrLge,  the  bearing  of  children,  education,  the 
ascetic  orders,  government,  God,  the  Vedas,  the  world,  man, 
salvation  and  food,  and  a  long  and  interesting  description  of 
the  various  creeds  of  India  with  Dayinanda's  criticismof  them. 

(2)  Veda  Bhdshya,  a  Vedic  Commentary  in  Sanskrit.  It 
is  incomplete,  yet  covers  the  whole  of  the  Yajurceda  and  the 
major  part  of  the  Rigveda.   : 

(3)  Rigi-'edddi  BItdshya  Bhumikd,  an  Introduction  to  his 
Vedic  Commentar>',  partly  in  Sanskrit,  partly  in  Hindi,  a 
controversial  work  in  which  he  condemns  all  existing  commen- 
taries as  false,  and  expounds  his  own  principles. 

''■  7.  The  most  amazing  of  Dayananda's  ideas  is  his  concep- 
tion of  the  Vedas.  In  order  to  understand  how  he  came  to 
hold  it,  we  must  recognize  what  the  traditional  Hindu  doc- 
trine about  them  is.  Since  the  Veda  is  the  eternal  utterance 
of  Ckxi,  there  can  be  no  temporal  references  in  it.  As  Max 
Miiller  says : 

If  any  historical  or  geographical  names  occur  in  the  Vedas, 
they  a'"  all  explained  away,  because,  if  taken  in  their  natural 
sense,  they  would  impart  to  the  Vedas  an  historical  or  temporal 
taint.' 

This  \iolent  method  of  exegesis,  whereby  hundreds  of  allu- 
sions to  places  and  events  in  these  most  human  dociunents 
are  distorted  and  misexplained,  already  finds  clear  expression 

'  Biographical  Essays,  170. 


axmsis' 


T^mmmsk^?mL  '.^'vmssmijumki  f y^^oflf?.^aii'^ff»'[.ga^ 


REFORM  CHECKED  BY  DEFENCE  OF  OLD  FAITHS  115 

as  the  only  right  principle  of  Vcdic  interpretation  in  the  earliest 
treatises  on  the  subject  that  have  come  down  to  us,  some  of 
which  come  from  dates  five  or  six  centuries  before  Christ. 

Dayinanda  held  fast  by  the  old  dogma,  that  the  Vedas 
are  (}od's  eternal  utterance.  Several  other  Hindu  ideas, 
notably  the  tloctrines  of  transmigration  and  karma  and  of 
the  sanctity  of  the  cow,  remained  firmly  seated  in  his  mind. 

But  in  his  long,  stormy  career  of  wandering  and  disputing 
with  all  sorts  and  conditions  of  men,  the  facts  of  life,  as  they 
stared  him  in  the  face  in  North  India  under  the  British  Govern- 
ment, had  driven  certain  very  modem  and  un-Hindu  ideas 
into  his  mind  with  great  force.  The  most  important  of  these 
was  the  group  of  related  convictions,  that  there  is  but  one 
God,  that  all  the  gods  (devas)  of  the  Hindu  pantheon  have 
nt  existence,  that  idolatry  is  irrational  and  degrading,  and 
that  the  sacrifice  of  animals  and  the  offering  of  food  as  prac- 
tised in  Hindu  temples  are  silly  superstitions.  Next  in  im- 
portance was  his  perception  of  the  practicid  value  of  Western 
science  and  invention  as  made  plain  in  the  railway,  the  tele- 
graph and  modern  weapons  of  war.  Amongst  his  other 
fresh  con\ictions  may  be  mentioned  the  folly  and  danger  of 
caste  as  practised  in  modem  times,  and  of  child-marriage. 

Now  these  two  groups  of  ideas,  Hindu  and  modem,  seem  to 
have  been  both  firmly  implanted  in  his  mind.  He  had  had  no 
modem  education.  He  did  not  know  sufficient  English  to 
read  English  books;  so  that  he  had  no  grasp  of  modem 
methods  of  thought  and  criticism.  Nor  had  he  had  a  thor- 
ough Hindu  training.  He  had  read  with  his  blind  teacher  the 
best  that  Hindu  literature  contained  on  grammar  and  phi- 
losophy, but  he  had  had  no  complete  Vedic  education.  The 
time  he  spent  with  Virajanand  was  insufficient  for  the  purpose. 
Hence,  believing  the  Veda  to  be  God's  knowledge,  he  neces- 
sarily concluded  that  it  corresponded  with  his  own  convictions 
as  to  tmth,  i.e.  that  it  taught  monotheism,  transmigration 


« 


ii6    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

and  modem  science,  and  that  it  did  not  recognize  the  gods 
of  Hinduism  nor  sacrifice ;  and,  being  a  Hindu  boiu  and  bred, 
and  filled  with  Hindu  methods  of  thought,  he  proceeded,  like 
the  earliest  Hindu  scholars,  by  violent  methods  of  interjireta- 
tion  to  exfjcl  from  the  Vcdas  what  ho  held  to  be  false  and  to 
import  into  them  what  he  held  to  be  true.  Max  MUller 
wr  tes : 

To  him  not  only  was  cvcrythinj»  contained  in  the  Vedas 
perfect  truth,  but  he  went  a  step  further,  and  by  the  most  in- 
credible interpretations  succeeded  in  persuading  himself  and 
others  that  everything  worth  knowing,  even  the  most  recent 
inventions  of  modern  science,  were  alluded  to  in  the  Vedas. 
Steam-engines,  railways,  and  steam-boats,  a"  were  shown  to 
have  been  known,  at  least  in  their  germs,  to  the  poets  of  the 
Vedas.' 

Naturally  he  took  full  advantage  of  the  prindple  stated  by 
the  andent  scholars,  which  we  have  just  referred  to,  as 
justification  of  his  metho«ls. 

Yet,  though  he  claims  to  have  restored  the  ancient  inter- 
pretation, in  reality  he  departs  from  it  in  two  large  and  most 
important  matters.  The  ancient  scholars  recognize  the  gods 
in  the  Vedas  and  all  the  details  of  their  worship,  while  he  re- 
moves ail  the  gods,  and  leaves  only  the  One.  To  the  ancient 
teachers  the  Brahmanas  with  their  appendices,  the  Aranyakas 
and  the  Upanishads,  are  as  truly  the  eternal  word  of  God  as 
the  Hymns  are ;  but  Dayananda  makes  the  claim  only  for 
the  Samhilds,  i.e.  tlie  collections  of  Hymns,  and  recognizes 
the  presence  of  a  human  element  in  the  BrShmanas.  He 
thus  stands  absolutely  alone  as  an  interpreter  of  the  Veda. 
No  Hindu,  andent  or  modem,  ever  taught  what  he  teaches ; 
and  we  need  scarcely  say  that  every  Westem  scholar  repu- 
diates both  his  methods  and  his  results. 

It  is  thus  quite  possible  to  follow  the  process  of  thought 

•  Biographical  Essays,  1 70. 


ISTT 


■Vii'^.  ■-.•-k,  J'.' *^-' 


T~>?r^ 


..ikJ. 


REFORM  tHtti;ED  BV  DEFEN'CE  OF  OLD  FAITHS  117 

by  which  the  SvamI  reached  his  doctrines.  Yet,  when  one 
turns  to  the  hymns  themselves  and  to  his  interpretation  of 
them,  it  becomes  exceedingly  diflicult  to  Ix-lieve  in  his  stniight- 
fonvardness  and  sincerity.  One  can  hardly  imagine  any 
mind  believing  what  he  says.  In  order  to  give  the  ordinary 
reader  some  indication  of  his  methods,  we  here  transcribe  the 
first  five  stanzas  of  the  first  h>Tnn  of  the  RifTi'eda,  as  translated 
by  Hopkins.'  It  is  a  hymn  of  praise  to  the  go<l  Agui,  i.e.  Fire, 
regarded  as  the  great  priest,  because  sacrifices  were  wafted  to 
the  gods  on  the  flames  and  smoke  of  the  altar-fire. 

To  Agni 

I  worship  Agni ;  house-priest,  he, 

And  priest  divine  of  sacrifice, 

Th'  oblation  priest,  who  giveth  wealth. 

Agni,  by  seers  of  old  adored. 
To  be  adored  by  those  to-day  — 
May  he  the  gods  bring  here  to  us. 

Through  .Agni  can  one  wealth  acquire, 
Prosperity  from  day  to  day, 
And  fame  of  heroes  excellent. 

O,  Agni  I  whatsoe'ei  the  rite 

That  thou  surround'st  on  every  side. 

That  sacrifice  attains  the  gods. 

May  Agni,  who  oblation  gives  — 

The  wisest,  true,  most  famous  priest  — 

This  god  with  (all)  the  gods  approach  ! 

The  meaning  expressed  in  the  above  translation  is  precisely 
what  is  given  by  all  Hindu  scholars,  ancient  and  modem ; 

'  Religions  of  India,  108.  For  the  materials  used  in  this  discussion  I  am 
indebted  to  Dr.  Griswold's  pamphlet.  The  Dayanandi  Interpretation  of  the 
word  Deva. 


ft^^^»>^FH^T?^^)S«^^ 


fli^:A>.:''.»; 


%^ 


li8     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


i 


\ 


and  all  Western  scholars  agree.  There  arc  five  words  in  the 
translation  printetl  in  italics.  In  the  original  the  word  in  each 
case  is  deva,  god,  either  in  the  singular  or  the  plural.  In  the 
first  stanza  it  is  translated  as  an  adjective,  elsewhere  as  a  sub- 
stanti\e. 

Dayinanda,  like  certain  early  Christian  exegetes,  is  an  ad- 
vocate of  the  methcKl  of  dual  intt'q)ri'tati()n.  Agni  is  not  a 
g(xl,  hut  is  at  once  a  name  of  the  one  (hkI,  ami  the  name  of 
the  material  element,  fire.  Taken  as  a  name  of  (iod,  it  means 
"giver  and  illuminator  of  all  things."  Taken  as  the  material 
element,  it  means  "fire  which  gives  victory  in  battle  by  means 
of  skilfully  contrived  weapons."  This  last  is  an  allusion  to 
modern  firearms.  In  the  first  stanza  he  takes  the  word  dnui 
as  an  epithet  of  the  one  Gtxl  and  as  meaning  "  (iiver."  In  the 
second  he  translates  it  "excellent  sense-organs"  or  "excellent 
qualities  of  knowledge,"  or  "excellent  seasons,"  or  "excellent 
pleasures."  Of  the  fourth  and  fifth  stanzas  hegives  two  trans- 
lations, the  one  taking  Agni  as  "God,"  the  other  taking  it  as 
"  fire."  In  the  fourth  stanza,  if  Gcxl  is  addressed,  rfnJ/;  means 
"learned  men";  if  fire  is  addressed,  da'dli  means  "excellent 
things."  In  the  fifth  stanza,  if  we  take  .\gni  to  mean  Gml.  the 
last  line  runs,  "  May  this  self-luminous  One  approach  with 
learned  rnen" ;  if  we  take  Agni  to  mean  fire,  the  meaning  is, 
"  May  this  illuminator  approach  with  excellent  ([ualities." 
This  needs  no  comment.  As  translated  by  Hindu  and  by 
Western  scholars,  the  poem  is  a  polytheistic  hymn,  but  clear, 
comprehensible,  human.  Dayananda's  translation  reduces 
the  lines  to  nonsense. 

It  ought  to  be  stated  here  that  Pandit  S.  N.  Agnihotri,'  the 
founder  of  the  Deva  Samaj,  published  in  iSqi  a  pamphlet 
called  Patjdit  Daydnand  Unveiled,  in  which  he  avers  that  a 
number  of  men,  some  belonging  to  Gujarat,  others  to  Bengal, 
others  to  the  Panjab,  declared  to  him,  either  in  conversation 

'  P.  17.1.  below. 


".EFORM  CHECKED  BY   DEFENCE  OF  OLD  F/UTHS  119 

or  by  letter,  that  Da>  anamla,  in  personal  conversation  with 
them,  had  acknowledKnl  that  his  statements  about  the  Veda 
were  not  inattirs  of  (onvii  tion  but  of  diplomacy,  that  a  reli- 
gion must  have  sume  superstition  as  its  basis,  and  that  he  had 
chosen  the  infallibility  of  the  Vedas,  because  nothing  else 
would  be  acceptetl  by  Hindus.  DaySnantla  had  been  dead 
eight  years  when  the  pamphlet  appeared  ;  and  one  of  his  fol- 
lowers attempted  to  demolish  the  writer  by  means  of  another 
pamphlet.'  As  the  evidence  was  not  carefully  sifted  by  an 
impartial  scliolar  at  the  time,  it  is  not  iH)ssible  to  say  precisely 
how  much  weight  ought  to  be  attached  to  it ;  yet  two  or  three 
of  .Vgnihotri's  witnesses  were  religious  men  of  known  firobity  ; 
so  that  it  would  be  hard  to  set  their  testimony  aside.  I  have 
also  received  mjsilf,  from  an  altogether  different  source, 
another  piece  of  evidence  which  strikingly  corroborates  their 
statements.  The  Rev.  P.  M.  Zenker  of  the  Church  Mission- 
ary Society,  Muttra,  writes  of  an  incident  which  occurred 
when  he  was  in  Brindaban  preaching  at  a  sj)ring  festival.  He 
cannot  vouch  for  the  year,  but  it  was  1884,  1885  or  1886.  One 
of  the  leaders  of  the  local  Arya  Samaj  had  a  long  and  serious 
conversation  with  him  in  the  afternoon.  Mr.  Zenker  re- 
turned his  call  the  same  evening;  when  they  had  another 
long  talk.  I  (juote  Mr.  Zenker's  report  of  the  conversatior . 
so  far  as  it  refers  to  the  Arya  Samaj : 

My  informant  staled  that  Dayinand's  real  object  was  to 
obtain  for  India  all  the  advantages  which  Western  civilization 
has  conferred  on  the  nations  of  Europe  and  America.  But, 
being  fully  acquainted  with  the  character  of  his  Hindu  fellow- 
countrymen,  he  knew  they  would  hardly  accept  as  a  guide  one 
who  presented  this  as  the  sole  aim  and  object  of  all  the  laborious 
training  they  would  have  to  undergo.  He  therefore  cast  about 
for  an  expedient  to  gild  the  pill ;  and  he  thought  he  had  found 
it  in  the  cry,  "Let  us  return  to  the  pure  teaching  of  the  Veda." 


Hit' 
Sil 


J 


imism^$ij3zi^. 


I  JO     MODKRN    RlXItaOLS  MOVEMENTS  IN   INDIA 


This  conversation,  which  occurred  only  some  two  or  three 
years  after  Duydnanda's  death  in  188,5,  corroborates  the 
statements  of  Agnihotfi's  witnesses,  who  had  had  personal 
intercourse  with  the  leader  himsi-lf.  The  evidence  is  not 
absolutely  conclusive ;  but,  taken  along  with  the  amazing 
character  of  Dayilnanda's  commentaries  on  the  Vedas,  it 
will  have  considerable  weight  with  the  open-minded  student.' 
8.  The  follow  ing  is  the  otVicial  creed  of  the  Samftj : 

i.  Gml  is  the  primary  cause  of  all  true  knowledge,  and  of 
everything  known  l)y  its  name. 

ii.  GtKl  is  All-Truth,  Ail-Knowletlgc,  All-Beatitude,  Incor- 
[jorcal,  .Almighty,  Just,  Merciful,  Unbegottcn,  Infinite,  Un- 
changeable, without  a  beginning,  Incomparable,  the  .Sup|K)rt 
and  the  Lord  of  ,\ll,  .MI-jKTvading,  Omniscient,  ImjK'rishabie, 
Immortal,  Exempt  from  fear,  Kternal,  Holy,  and  the  Cause  of 
the  Universe.     To  Ilim  alone  worship  is  ilur. 

iii.  The  Vedas  are  the  books  of  true  knowledge,  and  it  is 
the  paramount  duty  of  every  .\rya  to  read  or  hear  them  read, 
to  teach  and  preach  them  to  others. 

iv.  One  should  always  be  ready  to  accept  truth  and  renounce 
untruth. 

v.  .\11  actions  ought  to  be  done  conformably  to  virtue,  i.e. 
after  a  thorough  consideration  of  right  or  wrong. 

vi.  The  primary  object  of  the  Samaj  is  to  do  good  to  the 
world  by  improving  the  physical,  spiritual,  and  social  condi- 
tion of  mankind. 

vii.  .Ml  ougiit  to  be  treated  with  love,  justice,  and  due  re- 
gard to  their  merits. 

viii.  Ignorance  ought  to  be  dispelierl  and  knowicnlge  diffused. 

ix.  .\o  one  ought  to  be  contented  with  his  own  good  alone, 
but  every  one  ought  to  regard  his  prosix-rity  as  included  in  that 
of  others. 

X.  In  matters  whiih  affect  the  general  social  well-being  of 
the  whole  society,  one  ought  to  discard  all  differences  and  not 
allow  one's  individuality  to  interfere,  but  in  strictly  personal 
matters  every  one  may  act  with  freedom. 

•  Cl.  ihc  Ti>a3,  below,  p.  jij. 


jis?«»a^5*!*.i?»«»» 


m^iax^T^^ 


mm%'9s^vfratM?vt^^-^xxs^mss<<im 


RKFORM  CHECKKU   BY   DKHAt  K  Ol    OLU  FAITHS  I2I 


But  these  sentences  omit  many  of  the  jioints  whkh  it  is  most 
imiwrtunt  to  know. 

Q.  The  following  arc  the  leading  theological  i<leas  of  the 
SamAj.  OrtluKlox  Hindus  allow  only  men  of  the  three  high- 
est castes  to  study  the  \'edas  :  Ar\as  invite  all,  l>oth  men  and 
women,  to  stutly  them.  On  the  other  hand,  they  comUnu) 
mo<lem  Hindu  literature.  They  teath  that  there  are  three 
eternal  e.ristences,  (kkI,  the  soul  and  t  Ii mental  matter.  The 
soul  underg(Hs  transmigration  according  to  the  law  of  karma, 
r'orgiveness  is  altogether  iiiiiK)ssible.  Salvation  comes  only 
hy  continued  will-doing;  and  the  st)ul,  even  when  released 
from  transmigration,  is  not  ahsorbetl  in  (io<l.  The  doctrine 
of  avaldras,  or  divine  incarnations,  is  denied.  Id'  Litry  is 
vehemently  condemned,  and  also  the  practice  «)f  killing  ani- 
mals in  siicrilice  or  of  olTering  foixl  on  the  altar  to  (  kkI.  The 
lire-s;icritice  of  the  \'edas  is  ntained,  hut  is  *  .vplained  as  a 
means  of  purifying  the  air.  The  Himhi  form  of  ancestor- 
worshij),  known  as  the  inJJil/ia,  is  loniK  nined  as  useless;  and 
pilgrimage  is  given  up  as  sufwrstitious. 

10.  A  careful  reading  of  thi'  Sulydrlli  Prakdsft  shews  that  the 
ethical  system  of  the  Samaj  is  crude  in  the  extreme.  Many  of 
the  laws  of  Manu  in  all  their  barbarity  are  laid  down  for  use 
in  mixlern  life.  For  example,  the  indivitlual  is  encouraged 
to  kill  those  whom  he  regards  as  monstrously  evil  men  ; '  and 
the  king  is  advised  to  have  the  adulterer  burned  alive  on  a  red- 
hot  iron  be<lstead.  and  the  adulteress  devoured  alive  by  dogs, 
in  the  presence  of  many  men  and  women.-  Hut  it  is  in  its 
marriage  laws  that  the  book  goes  farthest  astray.  Child- 
marriage  is  prohibited,'  and  virgin  widows  and  widowers  arc 
alloweii  to  remarry,"'  excellent  regulations,  as  all  will  agree. 
But  widows  and  widowers  who  have  lived  with  their  s[x)uses 
arc  told  not  to  remarrj-.'*    Yet,  for  their  relief,  and  for  the 


'  Dursa  Prasad's  translation,  203. 
'  lb.,  i04,  io?.  -■  III.,  l^i. 


10.,  150. 


'  lb.,  156. 


ffl£*fl«. .^^-t««  V..fr*«K 


'nUmf  «ftv 


flTHSiXJSTV^V 


■ 


U2    MODKRN    RKLKilOlS  MOVKMtN TS  IN   INDIA 

rrlk'f  alsii  t»f  husbands  and  wives  in  t«rt«in  i irt umstance*. 
the  law  t»f  niyoga  h  laid  down.'  \iyoga  i»  simply  sexual  re- 
btionships  without  marriaKe.  The  dilails  are  too  horrible 
to  traOM  riU'.  They  may  Ik-  seen  in  the  l»»M>k.  In  i8<p  sonu- 
Aryan  brought  a  lawsuit  against  a  Ilimlu  who  wrote  against 
niyoKii.  calling  it  adultery,  but  the  ease  was  disniisse*!.'  One 
is  glad  to  hear  that  many  numlM-rs  of  the  Samflj  woulil  now 
like  to  reputliate  this  most  immoral  legislation,  which  is 
e<iually  repulsive  to  the  Hindu  and  the  Christian. 

There  is  another  feature  of  the  Sttytlrth  PrakJsh  whii  h  has 
attraeteil  wide  attention.  All  the  outstanding  Hindu  sects, 
and  Jainism,  Sikhism,  Islam,  and  (■hri>.tianity  as  well,  are 
mercilessly  t  riti(  ized  in  it,  and  here  and  there  with  a  go<Hl  d»al 
t)f  malice  and  injustice.  This  sixtiun  of  the  lM)ok  has  en- 
couraged Aryas  and  provided  them  with  very  useful  ammuni- 
tion for  their  controversies,  but  it  has  also  i  reated  vehement 
hatre<l  again>t  the  Samaj  in  niany  (|uarters.  DayAnanda's 
stinging  taunts  have  Ix-en  effective  in  rousing  a  number  of 
the  setts  to  retaliation  and  <lefensive  organization.  This  is 
noticeably  true  of  the  Sikhs.'  the  Jains.*  the  Ahmadhas,^  the 
Muhammadans,*  an<l  also  of  Pandit  I)ln  D.iyal,'  the  founder 
of  the  Bharata  Dharma  Mahamandala. 

Dayananda's  own  methods  of  controv«  rsy,  shewn  in  his 
public  addnsses  and  debates  and  also  in  his  writings,  have 
naturally  been  adopted  by  his  followers.  VVliereser  they  go, 
one  hears  of  slander,  passion,  and  unfair  methods;  and 
tlisturbaiues  in  the  streets  and  sfjuares  have  been  pitiably 
common. 

II.  I  had  the  privilege  of  being  present,  in  company  with 
Dr.  tiriswold,  at  an  ,\rya  Samaj  Sunday  morning  service  in 


I     I 


'  I)urga  rrasiil's  translation,  is't-i'ii- 

'  Ruihi  Ram  Salini,  The  .Vivcj;.!  Ihulrhif  of  I  In-  Aryj  Saitiilj,  js  ')• 
'  P.  .i-io,  below.  *  1'.  WQ,  l><-"low.  P.  1J7,  below. 

•  p.  31, 1 ,  below.  '  P.  iiO,  below. 


fM'.^*"^:'  ./^''fi^n  -i 


RF.FORM  (IIECKKI)  UY   DEFENCE  OF  OLD  FAITHS  IJ^ 

Uhorc  in  IVccmlHr.  iqii.    Thf  plare  of  mrrtlnR  U  a  larRi- 
oblong  hall  without  uaU,  with  a  platfjirm  at  one  iml  an«l  a 
high  narrow  KalUry  at  tiir  othir.     In  thr  tloor,  in  front  of  the 
|>lattorin,  thrrr  is  a  -«|iiar<'  pit.  nuasurinn  |K-rha|»s  two  ff.  t 
lai  h  way.     Thin  i<«  tin-  altar.     ( »n  on«-  nid.*  ai  thf  hall  a  small 
platlorm   for  sinRcrH  ami  a   harmonium   had   Invn   pLucd. 
\Vh«n  wf  rntrrttl,  then-  was  only  tint-  man  in  thr  hall,  and  ho 
was  laying  Mtmc  pities  of  wckmI  in  order  at  th«'  Intttom  of  the 
s<|uare  pit.    When  that  was  done,  he  s«t  up  a  stitk  of  Incense 
m  end  on  the  floor  at  each  comer  of  the  pit.     Some  |>a«kets 
of  aromatic  herbs  and  several  sjurifuial  vc«w«-ls  lay  on  the 
f1(H)r.     Men  came  dropping  in.  and  sJiuattetl  in  front  and  on 
the  two  sides  of  the  altar.     When  there  were  {xrhaps  twenty 
present,  those  ne.xt  the  altar  Ingan  to  intone  some  Sanskrit 
vers«'s.  amongst  which  we  could  distinguish  s»inu'  of  the  verses 
of  Kif^'eda,  X,  uc;.     This  continued  alxmt  twenty  minutes. 
tty  that  time  there  were  alnnit  thirty  present.     The  lire  antl 
the  incense  slit  ks  were  then  lighte<l ;    the  aromatic  leaves  were 
shed  on  the  lire;  and  ^fii  (melted  butter)  was  rublx-d  on  the 
outer  edges  of  the  altar.     Other  verses  were  now  chanted, 
while  the  flames  rose  marly  two  feet  alH)ve  the  level  of  the 
fliH)r.     Tliis  is  the  havunn,  which  Aryas  are  recommended  to 
perform  every  morning,  at  the  time  of  their  de\ otions.  for  the 
puritication  of  the  air.    This  continued  for  about  fifteen  min- 
utes.    All  then  rose  to  their  feet  and  siit  down  in  various 
places  In  the  hall.     A  ytmng  man  mounted  the  platform  to 
lead  the  service,  one  sat  down  at  the  harmonium  and  a  few 
others  gathered  round  him  to  sin^;.     There  were  forty-eight 
presi-nt. 

The  second  part  of  the  ser%nce  then  began.  It  consisted 
of  the  singing  of  hymns,  the  re|Htition  of  t»'xts  (one  of  them 
the  Gdyatri),  prayer  and  a  sermon,  all  in  Hindi  except  a  few 
texts  which  were  in  Sanskrit.  It  was  just  like  a  Protestant 
service,  and  totally  unlike  any  \'edic  obsenance.     During 


A 


1 


Tm>< 


?"A¥¥fjF\ixr''TMPrj6CPiirett:f«^ 


U^fUMBm/^^^VK.' 


114    MODKHN    R|-;i.lt;U)l  ^   MOM  VIFNt>   IN   IKDIA 


I 


Ihis  |Mirt  of  th«*  ««r\ur  numy  Imy-^  camt-  in  Ht  t.irc  Ihe 
vrnuin  iMgan  thm-  wrrr|)»rhui><tlwi>lninilrr«l  |iri--<t.i  l^ti  r 
the  mimlwr  nm?  to  two  hurnlrttl  ami  lilty  'Vhvu  was  no 
w<iman  or  nirl  prf^nt  I  am  U>h'.  'hr)  an-  not  «xi  IvuU-tl,  hut 
a  "ijntial  vr\i4f,  toiuliu  U%\  hy  a  I.kIs,  !■>  h<l<l  at  am>tlur  time 
ami  platr.  whi«  h  tiny  aH«  i.    in  (air  niintlH-rn 

u.  ITif  (Itath  of  DayAnamla  wn^  a  gn-at  lilow  to  thf  n.«m- 
Ihth  of  the  S.imaj ,  Mt  thr  work  was  larritii  on  with  inthu- 
siasm ;  and  the  niovtnunt  hat  Minlinmii  to  jjruw  at  a  ra|)id 
|KU  i"  »ini  r  ihrn  Lar^i'  ^unis  o(  rnomy  wirr  i  olltj  li-il  to  [mt- 
fM'tuati'  the  nil  nmry  of  thi-  foundrr,  and  in  1MJS7,  thr  DayA- 
nanda  Anglo- Vrdii  Colli  jri-  wan  ojk  mt!  in  l.ahori'  'I'his 
gi-iat  foundation,  in  whit  h  tlu'  tlowt  r  of  the  youth  of  thr  Arya 
Samaj  r«»  rivi-  a  mo«l«  rn  Kn({li?>h  tduration,  and  also  instruc- 
tion in  thi-  n-liKion  of  thr  Samaj,  forms  a  \  i-ry  worthy  nu  niorial 
to  Dayilnanda's  ih-votion  and  t  mrgy. 

In  i8<>i  till"  Arya  (ominunity  ftll  in  two.  This  division  is 
pardlol  to  thf  first  split  in  ttn-  UrAlima  tamp.  As  Ktshah  li-d 
tnit  th«'  progressives,  and  left  l)elK'ntlra  and  the  « onservatives 
l.(  iiind  ;  so  the  Arya  SamAj  hroke  up  into  the  ('olii'get>r"Cul- 
tunti  ■  party  and  the  Vegetarian  or  "  Mahalnia  "  party.  The 
former  arc  prognssive,  staml  for  nuKlern  eiUuation  and  for 
freedom  in  diet,  am!  deelare  that  the  Ar\a  Samaj  is  the  one 
true  universal  religion,  whit  h  must  he  taught  to  all  the 
world  ;  while  their  op|M)ntnts  faviiur  the  antimt  Himlu  edu- 
tation,  stand  l)y  vegetarianism  and  declare  that  the  teaihing 
of  the  Samaj  is  [uire  Hinduism,  hut  not  the  universal  religion. 

1.5.  I  have  failed  toohtain  printed  n  ports  of  the  work  of  the 
Samaj, so  that  it  is  rather  hard  toestimatc  what  theyareiloing. 
Their  methotis,  however,  are  wi  11  known.  'lht)se  memhers 
of  a  Itnal  Samaj  who  jiay  1';  "f  tluir  intome  to  the  funds 
elect  the  managing  Committee  of  the  Samaj.  Then  the 
SamSjcs  in  each  Province  elect  n  MrcMntalivt  s  who  form  the 
Pfdiinidhi  Sabha,  i>r  Riprcscntauvc  Aascmbiy,  of  the  Prov- 


RIIORM   (  MK  Kl..»   HV    l»KH;N(  I,  Ol   OLD   FAJTIIS  1^5 

iruf  Sintc  the  ^plit  in  iMiji  Ihrrc  have  Ut-n  dupluaU*  or- 
gitniiuU«»iiH  TlH-n'  an-  riUMionarU!!  attd  |iri.iilur»  «»(  tin- 
S;im  j,  •uimc  |>uid.  Dtlur"*  honorary  MiM  ttf  tlif  paid  nun 
wtTv  .  'iniii.illy  IIhhIii  |)ainlit'»,  nuwt  ol  thr  huimrury  workf  r«* 
arc  mm  wiu,  havr  had  an  Knulish  idiuation,  The  San\ilj 
&\m>  ■opi*"'  iithtr  Utruu  of  Christian  «llorl,  Tht  \  havr  th«ir 
Trait  Snirly.  'u ir  Strl  SaniAJ  or  Womcn'n  Arya  SaniAj, 
thrir  ,lrvi«  Siimilr  Siihii,!.  or  VoiniK  Mm'-i  Arya  A'»vKialion 
(aiojiy  of  ihr  N  M.  C  A  (,  thiir  Orpliana^jts,  ami  th«ir  work 
union);  Uu  I)(pr^^Md,  whiih  will  Im-  mdiitil  tlmwhort".' 

TIk'  Saniaj  iv  d(»inK  a  ^;<K)d  di  al  of  rdm  ation  I,  ila  I.ajpat 
R  .»  v,Titi"n  with  n^ard  to  the  m  IukiN  and  lolhx'^  "f  tht- 
proKrc>.M\i  jiarty  : 

Al  Lahore  it  has  fouiidid  atid  iiuiiiitaini  a  lirsl  ila«i>s  ('olln[i-, 
prrpaririK  stholarH  up  lo  the  hiKhi>t  ntandanl  atul  for  the  hinh- 
est  rtii\«r->ity  i\aminatinii»,.  This  was  trvati-d  in  \S,M>  in 
satrnl  nunuiry  of  its  founder,  ^uid  i-*  lalU'd  "  I'he  Dayanand 
Anglo- Vedii  ColU-gi-."  IIh  olijnt.-.  an-  to  eni<>ura)?i'  an<l  en- 
fort*  the  >tudy  oi  (,i)  Hindi  literature ,  {h}  tla-»i<al  Sanskrit 
and  the  \e(!.i>;  and  i( )  Liinli>h  literature  and  Miences,  txith 
theoretical  and  applied,  and,  furthermore,  "to  pro\ide  n)ean<t 
for  K'^inK  tiduiii  il  eduialion.  "  ll  owns  cousiderahle  pro|H'rty, 
and  h.^•^  endow ineiits  yieUlinK  an  annual  iiutmic  (ineluding 
tuition  and  adnii>sion  feen,  ete.)  of  o\'er  Rs.  (10,000  (£4000). 
The  Principal  i-^  honorary,  and  has  held  the  i>ost  with  remarkable 
8UCve*is  since  the  foumlation.  On  the  stalT  are  several  of  its 
own  alumni,  working  in  a  missionary  spirit  on  mere  suhsistente 
allowances.  Directly  or  indirectly  connected  with  the  College 
are  a  number  of  secondary  and  primary  schtiols  maintained  by 
the  Samaj  thn^u^hout  the  province,  some  of  which  receive  the 
usual  grants  from  the  F'.ducational  Department.  In  the  United 
Provinces,  also,  the  Samaj  maintains  several  schcwison  the  same 
lincb  as  the  Anglo- Vedic  or  Anglo-San, krit  School:,  of  the  Pun- 
jab, their  principal  Anglo-Vedic  school  being  at  Dehra  Dun.' 

'  P    ?7i,  below 


|4 


I 


-:i 


i 

i 

! 


,1 


! 


u6    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

The  centre  and  crown  of  the  eil.'cational  efforts  of  the  Ma- 
hatma  party  hihcGurukula  Mahioidyilnya  at  Hard  war,  a  great 
instituUon,  founded  in  1902.  in  which  an  attempt  is  being  made 
to  give  a  true  Hindu  education  and  to  save  students  from  the 
contaminations  toth  of  Hindu  hom-.  and  city  Ufe  and  of 
Western  civilization.  It  is  a  most  interesting  and  promismg 
experiment.  The  situation  is  all  that  could  be  desired  ;  good 
food  is  provided,  and  the  physique  of  the  students  receives 
a  KO(Hl  deal  of  attention.  Here  is  what  a  Christian  wnks  of 
the  conditions  of  life  and  study : ' 

The  students  are  admitted  at  the  age  of  eight  years,  and 
the  parents  are  under  written  i)!«lRe  not  to  remove  their  sons 
from  the  school  till  the  expiry  of  the  17  yc:rs'  course,  «.r  till 
they  have  reacheil  the  age  of  ^5-  """ng  i  •  whole  of  these 
17  years  they  may  never  once  go  home  or  leave  the  school. 
Indeed,  they  are  only  allowed  to  have  a  quarter  of  ..  .our  s 
interview  once  a  year  with  their  parents,  and  that  in  presence 
of  their  teachers.  .  .  .  During  the  whole  of  their  long  course 
they  are  watched  day  and  night  by  their  teachers  and  house- 
fathers Without  these  they  may  not  go  out  even  for  a  walk. 
No  woman  may  approach  the  Gurukula.  They  live  a  simple, 
hardy  life,  on  strictly  veget.irian  diet.  .  .  .  They  wear  the 
saffron  dress  of  the  religious  orders. 

There  are  many  points  to  admire  in  the  life  and  the  methods 
of  study.  Alniost  all  the  work  is  done  in  the  verna.  ular,  not 
in  English.  Ckeat  care  is  taken  to  train  the  character  as  weU 
as  the  mind,  and  the  foundation  of  a  true  love  of  India  is 
laid  from  day  to  day.  One  wonders,  however,  whether  the 
exclusion  of  home  influence  is  wise,  and  whether  anything  like 
a  sound  literary  education  can  be  given,  while  Dayinanda's 
interpretation  of  the  Veda  is  retained.  There  0 re  other  Guru- 
kulas  at  Gujranwala,  Farukhabad  and  elsewhere. 

The  Samaj  does  also  a  good  deal  for  the  education  of  girls. 
They  have  a  very  successful  boarding  school  at  Jullundur. 
'  Rev.  \V.  E.  S.  Holland  in  Ed$t  and  West,  June,  1907. 


REFORM  CIIFXKED  BY  DEFENCE  OF  OLD  FAITHS  l2^ 


L;il;i  Lajpat  Rai,  struck  with  the  work  of  the  Salvation 
Army,  started  recently  in  Lahore  the  Vetlic  Salvation  Army. 

In  the  I'anjab  and  the  United  I'ro\  inces  the  Samaj  has  ilone 
valuable  work  by  its  testimony  to  monotheism,  its  opjKisition 
to  idolatry  and  to  other  su|)erstitions  and  by  its  educational 
work.  Its  |M)lemic  against  caste,  child-marriage,  priestcraft, 
pilRrimafie,  and  self-torture  in  the  name  of  religion,  is  all  to 
the  giKKJ,  although  members  of  the  Samaj  are  still  bound  by 
caste,'  and  many  have  not  given  up  child-marriage.  In  these 
matters  there  is  far  more  talk  than  action.  The  great  expan- 
sion of  the  Samaj  in  recent  years  Ogives  promise  of  still  farther 
growth,  and  the  zeal  of  the  members  is  proved  by  the  very 
generous  way  in  which  they  subscribe  to  the  funds.  Daya- 
nanda's  praise  of  all  things  Indian,  and  his  defence  of  the  Vedas 
and  of  transmigration  have  proved  ver>'  popular. 

Yci  there  is  no  risk  involved  in  prophes)ing  that  the  Samaj 
will  not  have  a  great  liistorj'.  In  the  ver>'  sources  of  its  pres- 
ent strength  there  is  that  which  will  ine\-itably  lead  to  its 
ruin.  The  false  interj)retation  of  the  Vedas,  on  which  the 
whole  structure  rests,  will  inevitably  crumble  as  enlightenment 
proceeds.  The  attempt  to  retain  much  that  is  old  and  out- 
worn, instead  of  transcending  it,  is  another  source  of  weakness. 
The  retention  of  the  doctrine  of  transmigration  and  karma  is 
in  itself  most  dangerous.  So  long  as  that  remains,  a  healthy 
monotheism  is  imjiossible,'  and  caste  cannot  be  rooted  out.* 

On  the  30th  of  November,  nyo-],  at  the  Samaj  Anniversar>'  in 
Lahore,  Prof.  Lala  Sain  Das,  M.A.,  gave  an  address  in  which 
he  asked  the  assembly  to  realize  how  little  work  they  were 
doing  in  comparison  with  Christian  Missions,  how  weak  they 


^ 


1 


'  .\  low-caste  man  wanlcd  to  send  his  son  to  the  I).  A.  V.  College,  Lahore, 
l)ul  there  was  so  muih  i)i)|K)silion  that  the  authorities  kept  him  out. 
'  The  last  census  shows  that  tliey  now  number  J4,?,ooo. 
'  See  the  author's  Cro\i.n  of  Uinduhm,  392  407. 
♦  lb.,  179-181 ;  iQi. 


128   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

were  spiritually  and  how  impotent  socially  through  the  caste 
system.     He  added : 

Two  new  forces  are  now  at  work  in  India  (i)  English  edu- 
cation, and  (2)  Christian  evangelisation.  The  first,  tormcrly 
a  source  of  weakness  to  rhe  Hindu  society,  has  now  proved  a 
source  of  strength  to  the  Arya  Samaj.  Su|)erslilion  at  once  gave 
way  before  the  scientific  education.  In  order,  therefore,  to  fully 
avail  ourselves  of  the  former  and  to  nullify  ihe  effect  of  the 
latter,  we  should  oju-n  as  many  schools  as  j)ossil)lc  where  all  the 
latest  discoveries  in  science  should  he  taught  and  education 
on  national  and  mwlern  lines  should  be  imparted  free  to  as 
large  a  number  as  our  funds  permit,  and,  secondly  to  carry  the 
torch  of  Vedic  light  to  the  remotest  corners  of  India  at  least 
where  the  Arya  Samij  is  still  unrepresented.  But  then  there 
comes  in  the  question  of  funds.  Our  rich  men  are  not  going  to 
part  with  their  money,  because  they  have  to  minister  to  their 
own  wants,  to  those  of  their  sons  and  daughters  and  relations. 
Then  there  is  a  question  of  time.  Now  those  who  can  spare 
time,  won't  do  it,  because  they  have  to  attend  to  this  business 
and  to  that  business.' 

An  article  appeared  in  Lahore  in  December,  1912,  by  Dr. 
Gokal  Chand,  Barrister,  Lahore,  in  wb'-  Ii  he  declares  tiiat 
the  Samaj  is  gradually  losing  its  intensity,  and  tries  to  dis- 
cover the  causes  of  this  weakening.  He  puts  it  down,  first, 
to  the  want  of  a  Scripture,  a  book  of  spiritual  instruction 
w'uh  the  ordinary  man  can  take  up  and  fmd  help  in: 
"the  members  of  the  Ar>a  Samaj  do  not  read  the  Vedas." 
Secondly,  he  notes  tliey  have  no  relij^^'ous  ministers  doing  pas- 
toral work  among  the  people.  Thirdly,  they  wont  mission- 
aries settled  each  in  his  district  with  an  organization  and  assist- 
ants, just  like  Christian  missionaries.  Fourthly,  they  want 
men  who  have  renounced  the  world  and  will  live  only  for 
the  Samaj. 

Literature. —  Genvirai.:     Dr.  Jf     I).    Griswold,    art.     Arya 
Samaj  in  ERE.     Hand  Book  of  the  Arya  Samaj,  hy  Pandit   Vishun 
'  Reported  in  llic  Boinhay  Guardidu,  Doc.  14,  1907. 


■■'^w^^^^^w^m- 


REIORM  CHECKED   BY  DEFENCE  OF  OLD  FAITHS  129 

Lul  Sharma,  Allahal>uil,  the  Indian  Press,  iqi],  6  as.  (The  best 
oll'icial  accout.i  of  the  rise  of  the  M-it,  its  opiniuns  and  work.)  BlOG- 
KAPiiY:  The  Autjbiography  i.s  pul)li!.hcil  in  Durga  I'rasad's  transla- 
tion of  the  Salyurlh  Prtikmh  (see  In-low).  Mahirslii  Suiimi  Dayii- 
nand  Stiranvtl  Jl  Miiluinij  Ku  JivanC/uirilra,  by  I'andit  Ix'kh  Ram  and 
Lala  Alma  Ram,  Lahore,  iHy;  (the  standard  biography;  in  Hindi). 
The  Lift'  and  Ttttiliiiii;s  0/  Suvmi  Dityanaml  Sttraraali,  by  Haw  a 
Chhajju  Singh,  Lahore,  .\ddison  Press,  ujo.j,  two  vols.,  Rs.  2. 
Daya.\.a.\7)a's  W'dKus:  IJii;i:Jiihliiisliya  (a  Hindi  eoninientary  on  the 
Ri^wdii).  Kiiuduilililtdsltya  BhAmikd  (Hindi  intro<lu(  lion  to  the 
commentary  on  the  Rik).  [n  English  Traiistatinn  of  lite  Satyarth 
Prakash  by  Durga  Prasiui,  Lahore,  Virjanand  Press,  ujoS,  Rs.  2. 
The  Omni  of  Meny  (an  English  translation  of  Dayananda's  tract  on 
Cow-killing),  by  Durga  I'ra.sad.  Lahore,  virjanand  Press,  i88g. 
Ckiticisu  :  Chirol'*  Indian  I'nrest,  chap.  \'III.  The  Siyuga  Doc- 
Iriiir  of  the  Arya  .Suiiiilj,  by  Ruihi  Ram  Sahni,  Lahore,  1896,  one  half- 
anna.  Pandit  Dayanand  rnveile,!,  by  S.  N.  Agniholri,  Lahore,  The 
Tribune  Press,  i8()i,  out  of  print.  The  Payitnaiull  Interpretation 
of  the  Word  "  Peva"  in  the  Kin  Veda,  by  H.  I).  (Iriswold,  Ludhiana, 
iS()7.  Defe.vck  :  The  Arya  Saniaj,  Its  Aims  and  Teaihings,  by  Lala 
Lajpat  Rai,  Contemporary  Keviiv,  May,  iqio.  The  Arya  Samdj 
and  its  Detraetors,  by  Munshi  Ram  and  Ram  Deva,  Hardwar,  Satya 
Dharm  Pracharak  Press,  loii,  Rs.  ,?.  Agnihotri  Demolished  by 
Rambhaj  Datta,  Lahore,  1891,  out  of  print. 


2.    SlVANAILWANA  PaRv\MAII.\MSA  ' 

I.  We  take  next  another  wandering  ascetic  whose  teaching 
bears  quite  a  close  resemblance  to  Dayananda's. 

Sivanarayana  was  the  son  of  a  Benares  Brahman,  bom 
perhaps  about  1840.  At  home  he  seems  to  have  received  no 
education,  and  he  remained  practically  illiterate  to  the  end. 
While  still  a  child,  he  was  agitated  with  religious  questions 
which  his  father  could  not  help  him  with.  He  left  home, 
according  to  his  own  account,  when  he  was  twelve  years  of  age, 
and  spent  the  rest  of  his  life  wandering  all  over  India,  at  first 
only  asking  questions,  afterwards  teaching  every  one  who 

'  T'or  the  word  Paramahariis;»  sec  below,  page  191. 

K 


w 


m'!^' 


-; -r^ivif-i. 


i  ' 

I  I 


130   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

would  Usten  to  him.  He  dressed  in  the  sim['lest  way,  and 
Uved  practically  like  a  sannyasl.  yet  he  never  culled  himself 
such,  and  he  docs  not  se.m  t.)  have  been  initiate<l  into  any 
order.  We  have  no  means  of  learning  how  he  came  to  form 
the  opinions  he  held.  Mr.  Mohini  M«)han  Chatterji  of  Cal- 
cutta, to  whom  I  owe  all  the  information  I  have  about  him, 
and  who  was  one  of  his  best  friends,  writes : 

So  fur  as  his  thoughts  were  not  the  results  of  his  musings 
and  meditations,  they  were  due  to  his  contact  with  all  sorts 
and  conditions  of  men  he  came  across  in  his  wandermgs  all  over 
India. 

He  spent  most  of  his  time  during  the  last  years  of  his  life  in 
Bengal.     In  1884  or  1885  he  went  to  the  temple  of  Kali  at 
Dakshinesvara  near  Calcutta  and  met  Ramakrishna,  but  the 
two  men  were  not  drawn  to  each  other.     In  July,  1888,  Mr. 
Chatterji,  who  had  already  published  his  well-known  transla- 
tion of  the  Bhagaviid^ltd,  met  Sivanarayana ;  anil  to  this  cir- 
cumstance we  owe  the  preservation  of  the  latter's  teaching. 
Mr.  Chatterji  Ustencd  to  him  eagerly,  and  took  notes  of  what 
he  said.     A  few  tracts  in  BengaU,  in  Hindi  and  English  were 
first  pubUshed.    Then  in    1902   Mr.   Chatterji  edited  the 
Amrila  Sahara,  a  volume  in  Bengali,  containing  the  main 
elements  of  his  teaching  arranged  in  systematic  form.    The 
volume  was  published  in  Hindi  also.     Mr.  Chatterji  then  took 
down  from  his  lips  an  account  of  his  wanderings  and  of  the 
conversations  he  had  with  the  people  he  met.     This  appeartxl 
in  1907  in  English,  a  volume  of  146  pages,  published  by  Luzac, 
and  called  Indian  Spirituality;  ortlw  Travels  and  Teachings  of 
Sivanarayana.     Quite  apart  from  the  reUgious  teaching,  the 
book  makes  very  pleasant  reading,  for  it  contains  many  in- 
teresting particidars  about  Hindu  temples  and  the  life  ot  as- 
cetics.   He  died  at  Kalighat,  Calcutta,  in  1909. 
Mr.  Chatterji  writes, 


REFORM  CHECKED  BY  DEFENCE  OF  OLD   FAITHS  131 

Those  who  came  under  his  influence  were  common  people  in 
the  main ; 

and  again, 

lie  expressly  prohil)iteil  the  formation  of  a  sect.  But 
there  is  a  larRe  number  of  men  and  women  in  Calcutta  aiid 
other  places,  specially  among  the  Mech  tribe  of  Assam,  who 
look  upon  him  as  a  source  of  spiritual  inspiration. 

He  taught  as  seriously  as  DaySnanda  did  that  there  is  but 
one  God ;  but  he  attem[)tcd  to  conceive  Him  as  having  two 
aspects,  the  one  unknowable,  inactive,  ami  tending  to  be  im- 
personal, the  other  distinctly  personal  and  active.  He  lays 
more  stress  on  the  will  of  CkkI  than  any  other  Hindu  thinker 
of  the  nineteenth  century.  There  is  one  rather  curious  sur- 
vival in  his  thought,  viz.,  that  G(xl  is  specially  manifested  in 
light.  Perhaps  in  ccmnection  with  this  same  thought,  he  af- 
firms that  it  is  Ciod's  will  that  all  men  should  make  to  Him 
oflerings  in  tire  of  things  fragrant  and  sweet.  Like  Dayananda, 
he  holds  that  this  form  of  sacrifice  purilies  the  air. 

He  condemns  idolatry  with  quite  as  much  vehemence  as 
Dayananda;  but  he  goes  further,  and,  like  a  prophet  of  the 
Old  Testament,  proclaims  that  the  worship  of  idols  degrades 
man  and  works  ruin  to  the  nation  as  a  whole.  His  teaching 
on  this  point  is  most  penetrating.  He  also  condemned  man- 
worship.  Consequently,  though  he  \isitcd  all  the  great 
shrines  of  In<Iia,  he  would  not  bow  down  to  idols,  nor  would 
he  prostrate  himself  before  religious  authorities,  as  Hindus  are 
wont  to  do.  He  held  most  sincerely  that  the  weakness  of 
modem  India  was  the  result  of  idolatry  and  superstition. 
As  he  wandered  through  the  country,  he  saw  how  gross  the 
ordinary  worship  of  the  temples  was,  and  how  frequently 
fraud  was  employed  to  increase  the  popularity  of  a  particular 
god  or  shrine.    All  this  he  condemned  very  frankly.'    His 

'  See  Indian  Spirituality. 


1: 


I 


i^mmwm^'. 


132    MODFRN  RELIGIOIS  MOVEMENTS  IN  INDIA 

attitude  to  social  questions  was  also  practically  the  same  as 
Dayanamla's.  He  opinise*!  caste,  condenineil  child-marriiiKe, 
advocateil  female  education,  and  dei  lare<l  woman  to  be  equal 
with  man.     He  says : 

Similar  reasons  will  show  you  the  injustice  of  the  treat- 
ment to  which  your  women  are  subjected.  Man  and  woman 
arc  equally  related  to  the  all-com|)rehendin){  su|)reme  Hiinc, 
manifested  as  liRht.  It  is  pleasant  in  Mis  si^ht  that  each  shmil.l 
be  free  to  realise  the  |K-rfection  j)ossihle  to  the  human  individ- 
ual.' 

His  teaching  is  distinctly  better  than  Dayananda's  in  two 
particulars.  First,  he  did  not  press  the  diKtrine  of  trans- 
migration and  karma.  Clearly  he  had  not  realized  what  an 
incubus  it  had  been  cm  the  theoloR>'  of  Hinduism  and  on  the 
life  of  the  commcm  |X'ople  :  so  that  he  (xcupied  rather  an  am- 
biguous ix)sition  towards  it.     Mr.  Chatter ji  writes : 

Transmigration  di<l  not  receive  much  attention  froin 
Sivanarayana.  He  thought  it  had  no  bearing  upon  a  man's 
spiritual  life  or  his  mukti  or  salvation.  He  neither  asserted 
nor  denic-d  its  reality.  He  left  the  (juestion  o|H;n  and  prac- 
tically ignored  it. 

The  other  point  on  which  he  advanced  beyond  Dayinanda  was 
this :  he  did  not  hold  the  infallibility  of  the  Veda,  but  recog- 
nized the  value  of  many  sacre<l  books. 

He  believed  that,  if  men  would  only  recognize  the  true 
import  of  the  two  aspects  of  C;o.l,  peace  would  come  amongst 
all  religions,  antl  good  will  would  be  established  in  place  of 
e\il.  At  one  time  he  urged  the  advisability  of  holding  a  great 
religious  Conference  with  the  object  of  bringing  all  men  to 
one  opinion  with  regard  to  God.  The  following  is  another 
of  his  proposals,  which,  if  not  very  practical,  gives  us  a  peep 
into  his  mind : 

'  A  Word  in  Season,  14. 


RKIORM   C  IIECKED   BY  DKFKNCK  OF  OLD   FAITHS  133 

I-»l  all  mankind  have  a  common  speech.  Compile  from  all 
Ihr  siripturr>,  of  the  world,  in  that  common  human  tongue, 
a  s«ripturr,  containinK'  all  th.il  is  UMful  for  man  to  know  con- 
ctrniiiK  his  spiritual  and  ltin|)oral  VM'Ifare.  Preserve  that  one 
and  burn  all  iho  rtst,  huryinn  their  ashis  out  of  sight  ' 

He  insists  on  the  duty  of  traininR  tic  Ixnly  to  be  the  obedient 
servant  of  the  spirit,  and  he  makes  jiractica!  service  of  our 
neinhbourH  an  essential  part  of  spiritual  relijfion.  The  fol- 
lowing summary  is  given  at  the  end  of  one  of  his  latest  tracts : 

1.  Kap  this  world  pure,  so  that  no  uncleanness  may  at- 
tach, within  or  outside,  to  the  physical  b<Mly,  the  senses,  mind, 
f(HKl,  raiment,  dwellings,  roads,  bathing-places  and  so  forth. 
Prevent  the  adulteration  of  fo<Hl  in  every  form. 

2.  Be  "equal-sighted  "  to  sons  and  daughters,  and  educate 
them  equally  ;  secure  equal  rights  to  man  and  woman.  Looking 
on  all  inilividuals  as  Go«l  and  your  own  soul,  cherish  them,  so 
that  want  and  suffering  may  come  to  none. 

},.  Lit  e.ich,  to  the  extent  of  his  power,  lovingly,  in  GodV 
name,  make  offerings  in  llu-  fire  of  things  fragrant  and  sweet, 
such  as  clarified  butter,  sugar,  etc.,  and  help  and  encourage 
others  to  do  so.  This  purifies  the  air,  secures  timely  rain  and 
abundant  crops.     Such  is  (WkI's  law. 

4.  His  name  is  the  mantra,  ()m  Sat  guru.  L.  every  man 
and  woman  call  ui)on  Him  by  inwardly  repeating  this  name. 
By  His  favour  all  will  attain  the  fourfold  objects  of  desire,  — 
religious  merit  or  ethical  pe-rfection,  possessions  on  earth,  en- 
joyment and  salvation. 

5.  Light  or  the  sun  and  moon  is  His  expression.  Let  all 
men  at  the  rising  and  the  setting  of  light  with  love  and  rever- 
ence bow  (low  n  with  folded  hands  and  adore  Him  who  is  light, 
craving  forgiveness  of  sins. 

When  you  perceive  the  true  nature  of  light,  you  will  under- 
stand all  phenomena  of  life  ami  movement,  such  as  birth  and 
death,  eclipses  and  the  waxing  and  the  waning  of  the  moon. 

6.  Knowing  Him  to  be  all-comprehending  and  complete, 
keep  your  hearts  well  established  on  Him.= 

'  Take  Heed  unto  I'ourseives,  5.  '  A  Word  in  Season,  jj-jj. 


^w^^mif^wKs^i^i^^ff^^^^imm^ 


.1! 


134    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

Christian  influence  is  very  distinctly  visible  In  his  teaching 
at  several  jx)ints,  notably  in  his  attitude  to  idolatry,  his  free- 
dom from  the  grip  of  transmigralit)n,  and  his  conception  of  the 
equality  of  man  and  woman. 

2.  A  number  «)f  intelligent  |H'ople  in  Calcutta  still  confess 
his  Influence;  the  Isamoshipanthls  are  the  outcome  of  the 
teaching  of  one  of  his  disciples ; '  ami  a  new  sect  has 
sprung  from  his  teaching  In  A^sam*  The  Kacheris  are  a 
Burma-TilK'tan  race  scattered  thnmghout  Up|K>r  Assam. 
One  branch  of  the  Kacheris  are  known  as  the  Mcch  trib**. 
The  word  Mech  is  simply  a  corruption  of  the  Sanskrit  word 
MUccha,  which  means  "  barbarian,"  "  unclean,"  "  foreign." 
There  is  a  giKnl  deal  of  unresl  up  and  down  the  countr>' ;  and 
the  Mech  tribe,  having  grown  in  knowledge  and  intelligence 
during  recent  years,  ver>-  naturally  dislike  their  tribal  name. 

Shortly  after  Sivanirayana's  death,  a  member  of  this  tribe, 
Kali  Charan  by  name,  went  to  Calcutta  and  met  some  of  his 
followers.  He  picked  up  the  teacher's  main  ideas,  and  carried 
away  one  of  his  Bengali  books  with  him,  Sir  Sityakriyi,  i.e. 
"Essential  Daily  Duties."  When  he  reached  Assam,  he 
taught  the  new  d(Ktrines  as  a  means  of  changing  the  status 
of  the  tribe.  He  rei  eived  a  ready  resjionse,  and  the  movement 
grew  apace.  He  teaches  the  people  that  by  accepting  the  new 
teaching  hey  become  Brahmas,  or.  as  they  pronounce  It, 
Bormhos.  He  means  they  will  become  Brahman,  God. 
Those  who  follow  him  call  themseUes  Bormhos  instead  of 
using  the  old  name  Mech.  They  do  their  best  to  follow  the 
teaching  of  Sdr  \ityakriyj,  but  they  do  not  understand  it  well. 
They  are  setting  themselves  up  as  a  caste,  at  least  thus  far 
that  they  will  not  eat  with  others.    They  have  neither  temples 

'  P.  156,  l)elow. 

'  .Ml  my  information  about  this  Assamese  movement  I  owe  to  the  Rev. 
A.  C.  Bowers  of  Goalpara,  Assam.  There  is  .1  brief  mention  in  Census  of 
India,  1911,  vol.  i,  125. 


'^^'^ESf 


RFFORM  (  HKCKKI)   IIY    DKFKNlK  OF  OLI)   lUTMS  135 

nor  ulols,  but  worship  fire,  earth,  air,  water  and  sun  in  a  spot 
prepared  for  the  (Kiasjim  'Ihrse  are  su[)|X)seil  to  Ik*  (kkI. 
They  offer  fruits  and  veKelablcs.  and  siitritue  certain  swcct- 
snuUing  sulwtanc es  in  (ire. 

Kali  Charan  is  their  leader.  He  has  some  half  a  dozen 
chelas,  diseiples,  who  assist  him.  They  use  the  Bengali  litera- 
ture publishetl  by  Sivanirayana's  dix  iples  in  Calcutta.  They 
arc  aiming  at  the  economic  development  of  the  tribe,  and 
therefore  are  collecting  money  for  the  erection  of  a  technical 
schcH)l,  shops  and  such  like.  They  s;iy  that  there  are  alxmt 
two  thouiumd  families  in  the  movement,  but  that  is  probiibly 
an  overestimate.     In  any  case  it  is  now  losing  ground. 

LlTF.RATl'BE.  —  Indian  Spiriluiility  or  the  Trawls  ami  Ttachingi 
of  Sivaniiriiyana,  by  M.  M.  Chatu-rji.  London,  Lu/ac.  kjo;.  Amrila 
SJgara  (the  ti-aching  of  Sivunirayana  in  Bengali),  edited  by  M.  M. 
Chattcrji,  Cakulta,  Sanyal  &  Co.,  igii,  Rs.  2. 


3.  The  V'edic  Mission 

In  1886  a  movement  called  Sadhilrana  Dharma  arose  in 
Madras,  and  has  continued  active  until  to-day.  The  adlier- 
ents  of  Sadharana  Dharma  declare  their  Ixlief  in  Paranidtman, 
or  the  Supreme  Self,  his  government  of  the  world  and  of  indi- 
viduals, and  the  possibility  of  realizing  him  by  the  develop- 
ment of  one's  moral  or  physical  jHiwers  and  the  use  of  them  for 
the  go«xl  of  humanity  ;  and  they  promise  to  work  for  their  own 
progress  and  the  advancement  of  humanity.  The  following 
sentences  come  from  the  prospectus  of  the  organization  : 

The  Common  Path  (Sadharana  Dharma)  is  open  to  people 
of  any  creed.  Those  who  profess  other  faiths  need  not  dis- 
claim them  when  they  adopt  Sadharana  Dharma.  Sadharana 
Dharma  aims  not  to  establish  uniformity  but  unity  in  variety 
throughout  the  different  culls  and  sects  of  India,  and  by  and 
by  of  the  whole  world. 


mi 


1 


ii 


WT^,^ 


Ij6    MODKRN   RFLUilOl'S   MOVKMllNTS    IN    INKIA 

In  Kfcn)  this  nrKunl/aticm  was  i.uludnl  in  a  \M<Ur  \nn\y 
tulini  the  Viilit  Mission  Ihis  new  orK;mi/,ati.in  hxs  two 
divisions,  Vc<iit  Dhurm.i  nn«l  Sailharana  Dharma,  thi-  (urmrr 
ininly  llimlu,  ihr  later  for  .Mr>1)o«i>  md  unylKKly  For  a 
time  they  were  atTiIiatisi  with  the  Hharala  Dharni  i  M\hh 
mandal,'  hut  its<»rlh«M|.  xy  was  Uh)  still  ior  the  Vetlii  .Mi->!,i..n 
The  following  m  nlini es  alhuU-  to  that  (at  t  : 

We  take  this  ii|)|Mirtuiiity  of  iiiforminR  the  |)ul)li»  that  "ur 
Mission  has  nothinj?  to  tin  with  s.>  «allt<l  Hindu  <>rlluHl..\v  .uid 
priest h«Kxl.  Nothing  ^hort  of  thorouKh  religious  reform  l»a>e<l 
on  "Vetiic  monotheinm"  will  satisfy  us. 

We  do  not  want  to  pleaNe  those  orthinlox  [H-ople  that  may  Ik.- 
imliflferent  or  opjiosed  l"  the  spread  of  Sanskrit  ami  Keli[fi..us 
Kducation  as  well  as  tin  riuht  kind  "f  spiritual  knuwlidxe 
amon}{  the  non-Hrahmin  easles  and  the  depr»»eil  Clas-es. 

The  work  is  as  follows : 

The  Mission  has  three  brandies  of  work,  vi/.,  (i)  Kduca- 
tional  —  for  sjireadin^  secular  and  u>efu!  religious  knowledRe 
among  the  masses,  (ii)  Mediial  |a-rtaiiimK  to  the  Ministry  of 
Heaiinn  (the  sitk  in  iKnly  and  niind>,  ui.t  (iii)  Literary  in- 
cluding the  study  of  comparative  MylholoKy,  Theojony  and 
Philosophy.  The  Mission  a(h<Katis  ilu  i  .iu>e  of  Vedic  Keii 
gion  and  pliiios<>i>hy. 

They  have  what  they  call  a  Wdii  MisMon  ColK^'e  for  training 
preachers  ami  teachers,  and  they  puhli.sli  a  gtHxl  deal  ol  litera- 
ture. 

The  leaders  are  Paridit  (i.  Krishn  i  <sastriand  an  Australian. 
There  is  a  liranch  in  Delhi,  under  Svanil  Sivagariachar\a. 
Work  is  also  being  done  in  .Australia.  I  find  it  imiRtssible  to 
make  out  how  much  is  In-ing  done. 

The  movement  seems  to  stand  nearer  the  Arya  Sain.ij  and 
Sivanarayaiia's  teaching  than  anything  else. 


f^^^'yr^^ 


RK.roRM   '  IIF.CKED  fiV   DEFENCE  OF  OLD  FAITIIS  Ij7 

4.  A  Castie  in  tiie  Aib 

A  M(ihiimmail.in,  who  sliall  Ik-  namrU-w  hft'*  written  a 
link-  Ux.k  whiih  it  I  pirhaps kin.U'»t  to  r.gani a»  llir  pr.Hliu  t 
<»f  a  «lis«iiHi.|  ntiml.  It  i*  worthy  of  rmntion  merely  as  anothi  r 
iti.liiution  of  th.  pn-wnt  statt-  of  afTain  in  Imlia  It«  folly 
may  aUi  serve  to  relieve  my  »«>Jar  narrative.  1 1  is  an  attempt 
to  fuM-  hiam,  Christianity  and  Hinduism.  A  (wntheistic 
thi-ology  and  transmigration  are  mingletl  with  Muhammadan 
hiras  ami  liilutnl  Christian  ethics.  The  writer  alls  himself 
the  Holy  (ihost,  the  very  (JckI  and  such  like.  Like  Sivanflrfl- 
yana,  he  pro|K>ses  one  langxiage  and  one  Scripture  for  all  men, 
an<l  also  a  univers;il  religious  conference.  Frt)m  that  there 
might  emerge  a  univcrsiU  religious  empire.  Constantinople 
would  he  the  centre  of  this  empire  ;  the  Knglish  would  Ik-  Its 
guardians;  and  the  Promoter  himscHf  .- ould  be  the  spiritual 
teacher  and  head  of  the  whole  ! 


We  now  turfi  ' »  a  group  of  nu)vements  which  have  one  strik- 
ing feature  in  common,  namely,  their  use  «)f  the  person  of 
Christ.  Tluy  an  a  fH'culiarly  interesting  and  instrmtive 
group ;  lor  two  of  them  are  Muhammadan  in  origin,  and  two 
are  Hindu. 

5.  The  .\HM.\DivAs  or  Qadian 

I.  The  first  is  a  very  suitessful  and  combative  sect  which 
arosi-  in  the  I'anjab  in  the  eighties,  largely  as  a  reaction  from 
ihc  striking  success  of  a  Christian  mission  ifi  the  Central 
Panjab  and  from  the  fierce  onslaught  of  Dayinanda  and  his 
Samaj 

In  the  village  of  Radian '  in  the  Gurdaspur  district  of  the 
Panjab,  then-  was  horn,  about  1838,  in  an  ancient  Muhamma- 

'  I  .im  irnlcbtetl  for  most  of  my  information  i'«ut  this  sect  to  Dr.  Ois- 
wolil  of  Lahore.  Sci-  'n^  p.imphlet,  Mirza  Ghuiam  AhmitJ,  and  his  article 
In  Tl>-'  \fiiittiK  il'urU  for  ()tt    Ser,  iqi2. 


2.:je^^ 


KdgrT'  ''J^^'l^^W^iMT- 


f«L 


■JiAt 


ILI^ 


dan  family  .huh  ha.l  l..n«  »Kxn  known  (or  it.  »»-';";«;;^ 

hull  Ahn.a,l      Very  lU.lc  U  known  uU-ut  h.  you  h  o 
lu  ation;..  that  .t  i.  no,  ^.M.  to  tra..-  ,h.-  growth  of 
;:M,tl..Mnayl..l.-inth.-.a.ofI>ayrinanaa.     Il.-lK«an 

totcaihahout  iHy.,,  an.i.li..lin  ">oH 

,    -nu-  wholo  -n.  vcmrnt  r.Mn  on  hi.  rrr...nal  . laum.     He 
,. larnl  hin..lf  to  1.  th.  Christian  >^-- ^  (  ^1^ 

.Ian  Maluli.  an.l  tlu  lU  a'  a:a,  va  or "  In.  urnaUon    of  th.  1 1.n- 
du*.     In  one  of  hi*  UU-»t  ulUramm  he  soul. 

Mv  advent  in    hi.  age  h  not  meant  (or  the  rrf,.rmation  of 
thJ^    oJa:::l.Ian.on.^.utAlmi.h.yC;o,lla..UU.,..^ 

,K.ut  through  nu.  a  rc-ucn-rution  of  thr-  K-  '  -«      -  ^     | 
Hindus.  Moh.nw.udan,  an-l  C  hr.M.anv     'Y  ''^'t  J  JnTa 
am  th.-  promli^v-d  M^.iah.  m.  for  th.-  •.r>t  I  have  Um  wnt 
an  Avalar.' 

The  last  claim,  to  ho  IlMdu  avatJra,  w«.  made  for  the  first 

time  towar.ls  the  eml  of  his  life  and  has  ha.l  no  rc.ult       He 

:  t^hi.  life  in  trying  to  prove  hi.nsclf  the  Nf -Im^  I^^- - 

well  an  the  Christian  Mess.ah.  ir  seekmR  to  .hew  that  in  hun 

Christianity  at«l  Warn  unite  and  culmmate. 

The  eoneeption  i>  rather  an  unusual  one  f..r  a  Muslim    for 
acconling  to  ordinary  Mul,amn,a<ian  U-lief.  the  MesMah  an.l 

:MaMiaredi.tina,H.r.ons;^andthecomn..nj^^^^^ 
tion  is  that  tlu.  Mahdi  will  he  a  num  of  1.1..KL   -^^^^^^^^^ 
^hich  it  would  he  inMH.ssible  to  eomlnne  w. th  (  hr.st 
Mirza  ;;ets  over  this  last  di.VuuHy  by  dedann,  that   J< 
tra.litions  which  stnak  of  the  Mah.li  as  a  man  ot  UIockI  .re  a 
or, 'erics  that  the  (.uide.1  One  (/ .    the  Maluh    -s  to  he  a  man 
of  p.  aee.     Thus,  the  controlling  uUa  of  I.  c.H.ccptum  o.  h.n. 
self  as  a  prophet  is  the  character  and  ^.ork  o-  Chns.     It 

.  R«,ru  n/ «W,K.  ,.«.,  Nov.nlHT    n.o;,  P   -MO,  ^^^^ 

.  Yr!  -^=>ne  SI.  •!l"  »■•««"  ihal  Jesus  is  l!  <    o    )    Manai    i  .-i 
come 


'if'^T. 


r^^fjljj^r^^ 


I'lXTK   VI 


MlH/\    (il/t  LAM    AlJltAU 


REFORM  CHECKED  BY  DEFENCE  OF  OLD  FAITHS  139 

seems  almost  as  if  he  had  h.st  come  to  l)clieve  himself  to  Ik" 
the  Messiah,  and  had  then  added  the  idea  that  he  was  the 
Maluli  as  a  sort  of  inference  from  his  |K)sition  in  Islam.  In 
any  case,  nearly  th  •  whole  of  his  aiM)loge«i(  is  built  up  with 
the  object  of  |>foving  himself  the  Messiah.  With  tliat,  then, 
we  begin. 

He  d(x-s  not  profess  to  be  Jesus  Christ  returned  in  propria 

persona.     He  claims  to  Ih'  the  fulilraent  of  the  prophecy  of 

the  Second  Coming,  on  the  ground  that  he  has  tome  in  the 

spirit  and  power  of  Jesus.     In  order  to  make  this  claim  seem 

easonable,  he  uses  two  series  of  arguments. 

.1 .  He  first  sets  about  proving  that  Christ  did  not  die  on  the 
Cross,  rise  from  the  tlead,  and  ascend  to  Heaven.'  He  ac- 
knowledges that,  if  Jesus  really  died,  rose,  and  went  to  heaven, 
then  Christianity  must  be  true,  and  he  himself  must  be  an 
imjH^stor : 

H  Christ  was  in  reality  evalted  in  IxMlily  form  alive  to 
heaven,  thi-n  tlieri'  is  nn  need  (if  further  lontruviTsy,  and  my 
claim  .(I  he  the  prt)n)i>ed  Messiah  is  in  vain.  The  reason  is 
that  my  claim  is  based  ujHin  the  natural  death  (walat)  of  the 
.Sun  of  Mary.' 


He  avers  that,  while  Jesus  was  tndy  cnicificd.  He  was  taken 
down  from  the  cross  seemingly  dead,  but  really  in  a  swiMin, 
recovered  from  His  wounds,  came  to  India,  lived  for  many 
years  and  fmally  died  in  Cashmere  like  any  ordinary  mort-1. 
The  m;  terials  he  uses  to  establish  these  proiK)sitions  are  as 
follows : 

a.  He  revives  the  old  swoon  theon.'  of  the  death  of  Jesus, 
citing  as  confirmation  the  fads,  that  He  was  on  thi' cross  for 
only  a  few  hours  and  that  His  legs  were  not  broken.  Uj  also 
uses  the  j)hra'     "Why  seek  ye  the  living  amongst  the  dead  ?  " 

'  lie  asMTts  lluit  the  (iusirtU  were  deliberately  >.urru|itcd  by  Christians. 
'  (iriswuld,  Mirza  (Jhulam  AlimjJ,  5. 


I40   MODERK  REUGIOUS  MOXTMENTS  IK  INDIA 


and  urges  that  the  appearances  of  Jesus  to  Hi?  distiples  after 
the  cru'dflidon  are  those  of  a  living  man  and  not  of  a  disem- 
bodie<l  spirit.  Christ's  own  use  of  the  experience  of  Jonah  as 
a  parallel  to  Himself  is  pressed  into  servire.  As  Jonah  was 
alive  in  the  whale's  l)elly,  so  Jesus  must  have  meant  that  He 
Himself  would  be  alive  in  the  tomb. 

b.  He  cites  the  so-called  Gospel  of  Barnabas,  a  mcdixval 
Muhammailan  forRiry,  as  a  witness  that  Jesus  did  not  dit'  on 
the  cross. 

c.  He  asserts  that  over  a  thousand  medical  books,  Jewish, 
Christian,  Parsee  and  Muhammadan,  describe  the  Morham-i- 
Isd,  or  Ointment  of  Jesus,  and  extol  its  iK)wers.  He  asserts 
that  after  three  days  Jesus  recovered  from  the  sw<Min,  and 
that  the  disciples  applied  this  wonderful  ointmmt  to  His 
wounds  with  such  success  that,  within  the  spai c  of  forty  days. 
He  was  entirely  healed  and  ready  for  foriij;ii  travel. 

d.  In  1887  a  Russian,  named  Xicoh's  Xotovitch.  travellc<l 
through  Cashmere  to  Leh  in  Ladak  and  sjunt  some 
time  in  friendly  intercourse  with  the  Kuddliist  Lamas  of  the 
monastery  of  Himis.  Seven  years  later,  he  published  a  book 
in  which  he  declared  that  the  Abbot  of  the  monastery  had 
brought  out  and  read  to  him  an  ancient  manuscript,  at  cord- 
ing to  which  Jesus,  in  the  inter\al  between  His  \isit  to  the 
Tem[)le  of  Jenisalim  at  the  aj.;e  of  twelve  and  his  baptism  by 
John,  travelled  from  Palestine  to  India,  and  studied  under 
the  Jains,  liuddhists  and  Hinuu:.  of  those  days.  The  IxMik 
appeared  in  French  and  in  lOnglish  and  made  a  ( onsiderable 
stir  both  in  I'urope  and  India  for  some  time.  In  an  article 
in  T/ie  Xinetcentli  Century  ior  OiUAnr .  iS{)4,  Ma.x  MiilKr,  who 
saw  clearly  that  the  tale  was  false,  suggested  that  M.  Xoto- 
vitch had  been  so  persistent  In  trying  to  get  information  that 
the  Lamas,  having  nothing  better  to  give  him,  had  invented 
the  story  to  satisl's  him.  Hut  Prof.  J.  Archibald  I)()i'gla>  of 
the  Government  College,  Agra,  was  inclined  to  think,  tliat 


REFORM  CHECKED   BY  DEFENTE  OF  OLD  FMTHS  141 

Max  MUller  was  Uw  rash  in  roncluding  that  the  whole  story 
v,as  falst".  ami  thi-refore  usiti  his  hot-wt-athi-r  holiday  in  1895 
to  take  a  journey  to  I^idak  Iji  Uu-  hofK"  of  tindinK  the  Ms. 
Hut  when  he  nat hed  the  mona^terv  ami  told  his  tale  the  in- 
dignatitin  of  the  Al)lM)t  knew  no  injunds.  \o  such  Ms.  is  in 
the  library,  nor  imieed  in  TiU't  anywhere.  The  whole  story 
was  an  impudent  lie.  Professor  Douglas  des*  ni»ed  his  journey 
in  The  .Mnelrrnlh  Cnilury  for  April.  i8()6;  ,ind  M.  Nicolas 
Xotovitch  was  recogni/cil  to  \h'  an  unscrupulous  adventurer. 
Yet  many  Hindus  and  Muhammadans  still  make  use  of  his  lies. 

The  pro|)het  of  Qadian  sits  forth  lhi>  hilsr  stor>  of  a  journey 
to  India  undertaken  liy  Jesus  ftr/twf  lie  began  His  ministry  as 
proof  that  He  travelled  to  India  dflrr  His  crucilixion.  Could 
futility  prmeed  to  greater  extremes  ? 

e.  The  meaning  of  the  Asiension.  he  argues,  is  that  Jesus 
was  separated  from  hisdistiples  in  order  to  preach  in  .Afghan- 
istan and  Ca.shmere,  tiie  inhabitants  of  which  countries,  he 
avers,  an-  the  ten  lost  tribes. 

/.  In  Rhan  ^'ar  Str  vt,  Srinagar,  t'ashmere,  there  stands  a 
tomb,  perha|)s  a  couple  of  centuries  old,  known  to  the  jK-ople 
of  the  vicinity  as  the  tomb  of  ]'us.lsiij.  Clearly  it  is  the  tomb 
of  some  obscure  Muslim  saint.  Tlierc  is  no  tradition  at- 
tached to  the  building. 

The  prophet  maintains,  however,  wiUiout  adduiiag  the 
slightest  evidence,  that  it  is  the  tomb  of  Jesus,  that  Yus  is  a 
corruption  of  Vasu.  which  he  equates  with  Jesus,  and  that 
Asaf,  coming  from  the  Hebrew  asdf,  to  gather,  designates  Him 
as  the  "  Ciatlicrer  "  of  tlie  ten  lost  tribes  of  Israel. 

g.  Lastly,  he  asserts  that  Christianity  is  spiritually  dead, 
and  argues  that  if  Jesus  had  really  risen  from  the  grave,  and 
ascended  to  heaven,  to  reign  there  in  spiritual  power,  His 
Church  would  exhibit  His  energy  and  life.  Hence  we  can 
infer  that  He  did  not  rise. 

It  ought  to  be  noticed  that,  in  denying  the  .\wension  of 


142    MODERN   RFLKilOLS   MOVEMENTS  IN  INDIA 

Christ,  the  Mirza  is  a  hitcrodox  Muslim ;  for  the  Muhamma- 
dan  belief  is  that  CkkI  took  Him  to  heaven,  that  He  is  now 
thi-re,  and  that  He  will  return  at  the  end  of  the  world  to  slay 
tlie  Antii  lirist. 

fi.  Having  thus  in  his  own  way  set  Christ  aside,  he  proceeds 
to  nivi-  iH)sitive  arguments  in  support  of  his  assertion  that  he 
is  the  Messiah  himself. 

<j.  As  the  Old  IVstanunl  jirophery  of  the  sef<in<l  coming 
of  F.lijah  was  fultilled  in  Juliii  tlu'  Haptist.  who  was  not  Elijah, 
s<)  tin-  New  Ti  ^lanu  lit  proptui  y  of  the  second  coming  of  Christ 
will  Ik.'  fultilled,  not  hy  a  |H-rsonal  return  of  Jesus,  but  by  the 
apiH-arance  of  one  coming  in  the  spirit  and  jHiwer  of  Jesus. 

b.  In  the  Koran  Christ's  prophei  y  of  the  coming  of  the  Com- 
forter i^  rtfcrred  to.  llie  (iriek  word  in  John  i6,  7  is  f>ara- 
drtos.  advocate,  defender,  (oinforter.  Muhanmiad  stvuis  to 
have  got  this  word  mi.xid  up  with  the  similar  Creek  word 
periflytos.  which  means  famous,  and  took  it  as  a  prophecy  of 
his  own  name,  which,  whether  in  the  form  Muhammad  or 
or  Ahmad,  means  praisc-d,  glorhied.  Hence  the  words  of  the 
Koran,' 

.And  remember  when  Ji-siis  the  son  of  Mary  said,  "O  children 
of  Israel  I  of  a  truth  I  am  (iod's  apostle  t«.  you  to  rontirm  the 
law  which  was  given  before  mc,  and  to  announce  an  a{)ostle  that 
shall  come  after  me  whose  name  shall  be  Ahmad  I  " 

Our  prophet  could  not  fail  to  seize  upon  this  text,  dcspiU-  the 
fa.  t  that  his  own  name  is  not  Ahmad  but  Ghulam  Ahmad,  i.e. 
the  ser\ant  of  Ahmad  (Muhammad).  He  uses  it.  as  several 
other  self-styled  prophets  of  the  name  of  Ahmad  have  dt)ne,  as 
a  definite  prophecy  of  himself. 

r.  He  bases  another  argument  on  the  doctrine  of  the  millen- 
nium taught  in  the  Afwcalj-pse.  Counting  by  lunar  years, 
he  divides  the  lime  since  the  appearance  of  Jesus  into  two 

'  Sura,  UCI. 


i 


REFORM  <UK(KI  1)   BV  DEFENCE  OF  OLD  F.UTHS  143 

millenniums,  and  ni  iWcs  his  own  appearance  the  Wginning  of 
the  third  Th»  fir>t  \-  il  <■  milUnnium  of  the  devil's  imi)rison- 
ment,  during  ^r  4-  h  \,n«  Muhammad  apiKurt-il.  The  snond 
is  the  millennium  •  f  th.  ■  n  !>  tree<lom.  marked  by  the  dei  Un- 
si«)n  of  Isbm  and  a  In;/!  Itu!  growth  of  evil.  The  third, 
which  the  new  Messiah  ictroducts,  is  the  millennium  of  the 
Kingdom  of  (lod. 

d.  He  draws  out  a  peat  many  {parallels  fn'tween  J»-sus  and 
himself.  There  is  first  the  jioUiMiti  ijar^llel  the  Indians 
under  British  rule  are  in  very  much  tin  ^nif  ctmdition  as  the 
Jews  were  under  the  Romans.  Wxi  vitftj*-^  the  moral  and 
religious  parallel :  the  corruptions  of  India  tiviay  are  in  many 
resjH-cts  like  the  corruptions  of  I'alestint  in  tiie  time  of  Christ. 
Thirdly,  he  describes  himself  as  a  divinel>  .ij>[«)inted  media- 
tor betwtrn  CkmI  and  man,  a  true  intencs-nr  lor  man,  and  a 
jH-rfect  image  of  (lod.  On  the  ground  oi  iiiese  parallels  he 
claims  that  his  mission  is  altogether  like  tin  mission  of  Christ. 

e.  He  also  claims  that  he  is  able  to  pr<>\e  the  truth  of  his 
Messiahship  by  miracle.  The  only  facts  seriously  put  forward 
as  miracles  are  certain  prophecies  which  he  made. 

It  is  said  that  he  predii  ted  the  death  of  no  lesr.  than  one 
hundred  and  twenty-one  jx-rsons.  ( )f  these  w  r  neeil  1 1  f 1 1  only 
to  two.  He  p.-fdicted  the  death  of  Pandit  Lekh  Ram,  his  chief 
antagonist  in  th.'  Arya  SamSj.  The  man  was  nnirdered  s<x>n 
afterwartls,  under  circumstanies  which  ga\e  rise  td  the  strong 
suspicion  that  it  was  the  deed  of  a  Muhanmiadan  who  had 
managi-d  to  betome  intimate  with  the  pandit  on  the  pretence 
of  being  an  i  nquirer.  Again,  he  predicted  that  hi>  Chri.-tian 
antagonist.  Deputy  .\bdullah  Atham,  would  »iie  within  the 
space  of  fifteen  months.  Precautions  were  taken  by  Mr. 
Atham's  friemls  to  protect  him  from  j)os^ible  assassination, 
ami  he  outlived  the  time  assigne<l  to  him.  These  prophecies 
went  on  for  some  time;  but  they  pro\ed  so  niischieM)us  and 
dangerous  that,  on  the  24lh  of  Tebruary,  1899,  the  (jovt-rn- 


144    MODERN   RELIGIOUS  MOVEMENTS  IN  INDIA 

mcnt  of  the  Panjab  isAurtl  an  onlcr,  ordering  him  to  cease 
making  such  |»r«>phecie».  The  prophet,  under  grave  pressure 
from  the  Government,  solemnly  promise<l : 

(i)  To  refrain  from  publiithing  any  predictiim  involving 
the  di>grace  of  any  |H-rM>n,  or  in  which  an>one  sht)ulil  U-  repre- 
sented as  an  object  of  (kxi's  ili>plea>ure. 

(i)  To  refrain  from  publishinn  any  rhallenKe  to  a|)|x>al 
to  CkkI  to  inditale  l(y  (he  >inn>  of  His  displeasure,  ^uch  as  dis- 
Kraie,  eti ..  the  party  in  a  religious  controversy  which  i>  in  the 
wron^. 

(<)  To  refrain  from  |)uMishinK  any  wriiinf;  piirfH>rtinK  to 
Ik-  an  inspiration,  the  object  i)(  whieh  can  l.e  reasonably  taken 
to  Ih-  the  disgrace  of  any  |Mrson,  or  the  re|)resenling  I'f  him  .is 
an  object  of  the  Divine  wrath.' 

He  also  predicted  the  birth  of  sons  to  certain  frietnis,  but. 
unfortunately,  fultilment  did  not  always  follow,  S>melinies 
there  was  no  birth  at  all.  sometimes  (Ik  sons  turned  out  to  Ik- 
daughters,  to  the  ilisgust  of  the  p.irlit  s  and  (he  discomliture 
of  the  prt>phet. 

In  i.S<>.S  he  published  a  pamphlet  <  .died  .1  Kncalfd  Cure  for 
the  Utiliotiii  f'lii^iu  .  in  whit  h  he  (Ui  l;ired  ihr  Murluim  i  Isd,  or 
Ointment  of  Jcus.  mentioned  al»ovc.  to  bt  a  |wTfe<  t  remedy 
for  bulxinic  plague,  on  the  ground  that  it  had  bei  n  "prepared 
M)lely  under  the  iiitluence  of  divine  in-<pir,ition."  Hakim 
Muhammad  Husaiii  of  I,.iliore  was  the  manufat  liinr  of  the 
ointment  I'nfortun.ilt  ly.  the  (ioxcrnnuii!  .i^.iin  interf-rei! 
with  the  action  of  his  "divine  insiiiration.  '  ami  prohibited 
the  exi)loitation  of  the  s|M(ilu, 

He  also  proplu-ied  that  his  peoj)le  would  be  immune  from 
fK'stilence  without  plaj^'ue  in<M  nl.ilion 

His  own  death  from  cholera  in  kjo.S  formed  a  lilting!:  .limax 
to  this  scries  of  fraudulmi  miposiwres 

}.  Hi>  t  laim  to  he  the  Sn  .,ni|  Ad, mi  i-  , mother  of  his  argu- 
ments for  his  Mes.-«iahshi|i      Di    {,ii>wold  writes  :  ' 

'  Akidjt  I  Amm  of  l„ili.  re.  Mardi  irili,  i<,,q.  i  [•,,.  6-,. 


i 

i 

f 


,       If 


l-Z^J 


REIORM  CHECKED  BY  DEFKNC  K  OF  OLD  FAITHS  145 

At  the  close  of  iho  sixth  day,  (Jod  created  the  first  Adam. 
But  one  day  i*  witli  the  Lonl  as  a  thousand  years.  Therefore 
at  the  close  of  the  sixth  milUiiium  or  the  iHniiiiiinK  of  the  seventh, 
the  second  Adam  is  to  apinar.  We  are  now  at  the  iH-RinninR 
of  the  seventh  niillenium,  if  we  reckon  according  to  the  lunar 
\tar,  which  is  the  inspired  miHle  of  reikoninR,  and  so  the  time 
is  fulldled  for  the  second  Adam  to  be  manifested.  Where  is  the 
Seiund  Adam  to  apt)ear?  "In  the  F.ast  and  not  in  the  West," 
says  the  Mir/.a  Sahib;  "for  from  (len,  ii.  K  we  learn  that  (iod 
hail  |)Ut  the  first  Adam  in  a  Ki^den  fashinrd  It  is  therefore 
necessary  thai  the  se<ninl  Adam  should  a|>|H-ar  in  the  Fast, 
in  order  to  lia\e  a  rt-M-ndjIance  with  the  first  in  res|HCt  of  his 
locality." 

g.  Towards  the  end  of  liis  life  he  began  to  claim  that  he  was 
greater  than  Christ  : 

I  swear  by  the  Lord  .  .  .  that  the  words  expressing  my 
dignity  revealed  from  (i<«l  .  .  .  are  far  nmie  weighty  and 
glorious  than  the  words  of  the  (m.sjh-Is  reialinK  to  Jesus.  .  . 
My  su|)eriority  lies  in  bcin^  the  Me>>iah  of  Muhammad,  as 
Jesus  was  the  Messiah  of  Moses.' 

He  also  big.tn  to  tarp  at  the  1  haraclt  r  of  Christ,  accusing  Him 
of  drunkenness,  lack  of  philanthnjpy  and  several  other  such 
things. 

He  has  not  so  much  to  s;iy  in  proof  that  ho  is  the  Mahdi, 
yet  a  couple  of  arguments  may  tx-  noted. 

I.  There  is  a  saying  traditionally  ascribed  U)  Muhammad 
which  runs : 

What  will  l)e  your  condition  when  the  Son  of  Mary  shall 
disitnd  among  you,  an<l  your  Iman  from  you? 

Clearly  tht  Messi;ih  .md  the  Mahdi  are  here  regardecl  as  dis- 
tinct personalities,  the  Messiah  coming  from  heaven,  the 
Mahdi  .irising  among  Mu.slinis.     Hence  the  Mirza  translates 

the  I  )absagc  ; 

'  P.  IS- 


4 


146   MODERN  RKLKIKH  8  MOVFME>rrS  IN  INDIA 

Hliat  will  be  your  condition  when  the  Stm  of  Mary  thall 
descend  am«mg  you?  Who  i«  he?  He  will  be  your  Imin, 
who  will  be  born  from  amontc  you. 

This  opens  the  way  for  his  own  i  laims. 

II  He  lilc-s  the  |wssat!f  from  the  Koran  quotcti  above ' 
as  a  pr«K»f  that  ho  is  ihc  Maiuli.  declaring  himself  the  BurOs 
or  spiritual  reapjH-arance  of  Muhammad 

J.  Apart  from  thiM-  |M-rsonal  rlaims,  his  tfa( hinj?  is  an  at- 
temftt  to  (md,  atiiiijst  thf  irresistibli'  inrush  of  \V»>l«rn  wlu- 
ration  and  Chri^lian  ihouKlit.  a  mid<lle  path  Ix-tween  im- 
|H)ssib!e  orthodoxy  and  the  extreme  rationalism  of  Sir 
Syc<l  Ahmad  Khan »  He  is  op|)oseil  to  jihad,  i  e.  Muslim 
religious  warfare,  and  the  spirit  of  the  ghdzi.  or  relipous 
fanatic,  as  well  as  to  a  hliHKJy  .M.ihdi ;  and  he  condemns 
toml)-worsliip.  He  says  the  Koran  tea*  hes  that  slaver>-  ouKht 
to  Im-  gradually  alxtlished.  He  says  |M>lygamy.  the  veiling  of 
women  and  disorce  were  iHrniitled  by  Muhammad  to  pre- 
vent worse  e\  ils. 

His  sect,  which,  in  organization,  is  lilce  a  SamAj.  has  its 
headquarters  in  Qailian.  and  is  called  the  SaJt  Anjuman  i- 
Ahnttttiiyti,  or  Chief  Siniety  of  Ahmad. 

His  success  shews  that  he  was  in  some  resjxH  ts  an  able  man, 
but  one  can  scarcely  say  more  than  that  'Ihe  reasoning 
which  we  have  given  alxtve  as  advanced  in  supfxtrt  of  his 
cl.iims  is  .1  fair  sampii  .)f  his  t(  ai  hirig  and  of  hi-,  thought.  One 
might  illustrate  his  schiil.irshi|»  by  the  puerilities  he  iulvanced 
to  shew  that  .\rabi(  i-.  the  mother  of  all  l.mguages.  He  was 
probably  silf-deteived  in  th.'  matter  of  bis  Mes.M.diship  rather 
than  .1  (uhMiim-.  im|>ostiir,  but  one  can  scarcely  In-lieve  him 
to  have  been  Imiu  >t  in  all  his  pntinsion-v  .ind  as.sert!ons. 

He  was  as  eager  for  dis|)iitation  as  Dayananda  himself,  and 
as  violent  and  un>crupulou>  in  cuntrovetsy.     He  was  a  most 


!•    Mi 


ttbo\c. 


REFORM   I IIKCKKI)   HY   Dt.FKNl  h  OK  OLD   FAITHS  147 

vilitiiicr.i  upjMmcnt  of  Chmtlanily.  I!r  cliil  nut  shew  the 
Kriiiu'*  for  ,)ra( tiiul  orKiinu;itit)n  that  hi<»  K"'i»t  ri\al  «li«l,  but 
In-  fo»n<lc«l  a  Hah  mIkmiI  ami  a  few  other  ln^^ilull<»n».  He 
f<litr<l  two  paiufN.  oiH'  in  ihr  vrrnaiular,  the  .1/  llukam,  and 
oni-  in  ICriKli^h,  'he  Mnu'w  of  Rrlij^ioHs,  and  puMi^hr«l  liirno 
(|iiantiiics  of  trat  t;^,  o|.vn  Uttt-r*.  i halUnKi:*,  memtiriaU  to 
(;<ivfrnmcnt  ami  such  likiv  The  wit  has  its  own  ri-guUir 
wirkly  s«-rviti's  and  its  conf .Ti'mi's,  like  thi-  Sam4j<'s. 

'Ilic  likeness  t>f  the  nu)v  -nunt  to  Persian  Dabism  is  very 
striking,  ami  well  worth  sluly. 

The  whole  movement  is  outside  orthcxlox  LsL'.m.  Dr. 
(iriswold  wrile>: ' 

In  the  nunicrou*  fahtin.  whic  h  Muhammadan  Assorjntion* 
all  over  In<iia  have  i■>^ued  aKain>t  the  Mir/a  Sahib,  the  stronir- 
est  words  of  denuivtiation  are  u»e«l.  Thus  he  is  railed  h''J>' 
'unU'liever,'  Da/jiil  Atili  ('hri>t.'  ntulliui  herelii, '  mwnxlti 
'a|)o>tate,'  kazzah  liar,'  hi-  i man  'faithU>s,'  i/av  luihiiz  'deceit- 
fui,' elr,  ell  Wiih  >uih  e|)iihet>  a>  the^'  ii  the  'tertiliiate' 
tilled,  with  whhU  MuhaiDDKiilati  orthixjuxy  ha>  diMiiisseil  the 
.Mir/.a  Sahib  ftum  it.>  fellow >hi|>  ami  serviee. 


His  siirccss<ir,  Hakim  Nur-ud-Din.  was  not  a  man  of  the 
same  strength  ami  capacity  as  the  founder,  yet  the  sect  went 
forward  steadily.  N'ur-ud-Din  (lied  recently,  and  the  com- 
munity has  fallen  into  two  very  htistlle  parties. 

The  sect  has  also  a  bramh  in  Shorapur  in  the  Deccan. 
A  man  natned  .Mxlulla  ha>.  been  the  leader  there  for  many 
years,  but  he  now  dei  hires  th.it  he  himself  is  the  pro|)het ; 
s<i  that  his  followers  have  f,dlen  into  two  companies,  one 
loyal  to  the  original  founder,  and  one  loy.d  to  Alnlulb. 
Feeling  runs  vcr)'  liigh ;  (vrthtnlo.x  Mu.>liins  opix)se  b»)th 
parties;  and  three  lawsuits  are  pi  nding  against  Ab<lulla. 

4.  A  member  of  the  sect.  Mr    Khwaja  Kamal-ud-Din,  a 


lil 


14^    MOIH  K\   RKI.ICIOIS   MOVF.MK>rrs  IS   INDIA 

rictKler  ol  thf  Chirf  Court.  I.ihorr,  Ik-kih  a  Muslim  Miviiim 
in  Knj;lini  (ihulw<t>far»tign  llrMlllnl  lirnlat  l<iihmun<'. 
but  ha-.  r»t  i  filly  K<>nf  to  WokiuK,  whin-  hi-  ha*  hi*  tilTit ••  iUm' 
\i\  lh»  Muhinun.ttlan  M«>Mjiif  »rit  lid  by  iht-  Lite  Dr  l,iitmr. 
fornurly  rrin.  ip.il  of  the  OriintalCollfjH'.  Iiliori*.  Iluihii-f 
nKinn  whrrcl.v  Mr  Katnal  ii«l  Din  larrit-n  on  hin  projuj^amla 
h  a  monthly  iti.ij»i/ini-  tallnl  Mmlim  India  ami  hlimk  Re- 
I'irw  1/  .till'  an-  al^o  .ltli\iTr<l  from  tinu-  to  tinu'  in  ililTor- 
cnl  plan  A  luw  lainii^li  translation  <if  tin-  Koran  is  In-inn 
pnparnl  l>.r  um-  in  |-.nnlan<l.  Kitiiitly,  I.,orii  HfailUy,  who 
ftir  ytar>  ha-  pnn  laimol  himstlf  to  \h-  more  in  sympathy  with 
Islam  than  with  Christianit) .  formally  acuptoi  Muhamma- 
<iani->m  in  (umuiiion  with  thi-  minion  Ihis  au i-sMoii  ha^ 
lauMil  i!Vi  it  rijoi(iiiK  in  tin  I'anjab  Iwo  Moulvii-s  have 
Ihth  Mtii  to  lainlaiii!  Iiomj  DrH  i  t.- ^irrnKllun  Mr.Kamal  ud- 
I)in\  hamU 

Naturally  orlhtJ'.v  Mtwliins  <lo  n.)t  qui'i-  like  to  have 
I^lam  rrpn-i  nttil  in  Knulaml  by  siuh  a  lu'trriHloxKroiipas  tin- 
Ahmadlya-  A  iKimphUl  ha-,  rniiitly  lain  written  by  the 
St»ri-lar>  of  she  Anjiur.an  i  IIinia>it-i-Miim '  in  Lahon-, 
whidi  violently  lUnounns  tlu  ii.i'.sion 

I.irKRATfRF.  -  \rir-.,i  ChuKim  Ahm.ui.  l>y  Dr  I!  D  Griswohl, 
I.uilKi.iti.i  rtu-  Anuriiaii  I'r.ii  I  S.niciy.  i')Oi,  one  am. a.  ihr 
Mm  ili\,i  Mmrminf.  \i\  l)r  il  1)  t;rl'.w'l.l  in  I'tu-  Xfoslem  Witrhl 
(or ' ».  (..Iii-r  ii)i  •»  Alfi  / '"  AVr.i-U'  of  /C./.^wu,  .iii  Knglish  monlhly 
|ml)liiluil  in  (^ailian.  an.l  man>  liiilf  (...ni|)hlfts.  I  he  i'nknown  Life 
of  LhfiJ.  \>y  N   N.  loviiih,  London.  Iluuhmson  &  t  o  ,  1895. 


If 

1 


6.  The  N'uareve  Xew  Cuurch 

TWs  short-livid  organisation  sprang  from  the  Ahmadlya 
mo\emciii.  but  was  >o  dilTercnt  in  its  teaching  that  it  must 
1m-  k -pt  tii>ti'Kt. 


iLfM. 


\ 


RLFORM   (IIF.CKF.I)   »V   DF.FKNC  h  «»F  OLD   FMTIIS  149 

In  iJkjo  Mr  K  J  S  VVhiir,  a  (lovi'mmnii  -wrv-tnt,  then 
Malioniil  It  Kiirrnnvl  in  S.iiUh  Inlii,  who  was  kci  nl>  innr- 
rstcil  In  Mub.imm.Kl.mi^m,  |..ii  !  .1  vUil  t..  <^u<li.  n  an.l  v^at 
UriMliy  itUluffuo<l  l>y  llu-  |irii|.lut  Hn»  ht  .milil  ».•«  fulL.w 
liirn  Kimpli  ttly  .  for  at  he  -ui.l  in  a  Uttt-r  lu  a  frit  ml  u<  the 
writff  riTfntly : 

My  vuw  of  Mm  hai  ilwavs  l»ftii  thai  it  i^  ihr  nu-rr  |i«-r- 
vrrli-cl  nmiinu.iiion  o(  thr  Nu/anm-  or  Kltioiiih-  -«'il.  tin-  im 
nit'liiuf  communii)  of  .lis*  ipli>  of  mir  l,ori!,  u(ii(h  <oiii,iirn-<l 
thi-  flcMindaiU*  of  Mu-  Lonl'.  lintlum  .iti.l  Hi.  <%vii  •liMijiU''., 
irid  mainlairmi  tin-  purr  (lintriiu'  <Uri\t.l  Irom  Ilim,  \\nvu\y 
imlhifS  to  ilo  with  tl>f  ficiiiilc  iliur.!.-^  (oiirMliil  l>y  Taul, 
in  the  miij.t  of  uhirh  u  Ixtatiif  a  luri-.)  an.l  wa-  iru-.hc<l  oul 

o{  C\i»lCIK«?. 

Si  lu'  started  the  Nazan-nr  N'tw  Cluinh,  >tTk;iiK  to  minKir 
what  he  lutiMiii-rnl  to  la  the  puret  t  krnenis  of  both  I-.l.»in  an<l 
C"hri-.lianity  In  .1  Unitarian  ilm  trine.  lie  puhli-hnl  a  hook  of 
prayers  in  Urdu,  m)  that  Muhainina<laii<,  nuK'lit  t>e  al)le  to  tin 
derstand  their  prayer^,  whiili  i>  Mimly  |M>-il»li-  vvhilc  tiuy 
use  the  Arabic.  He  also  maintained  the  fnedian  of  woinm 
and  the  duty  of  allowing  them  to  join,  under  lestrielions,  in 
the  worship  of  the  moMjue  A  KuvaMaii  nanud  Snow  be«  aine 
a  Muhamin;idan  in  Hyderabad,  Decean.in  iS.>j  an<l  iHiaine 
one  of  White's  heliK-rs.  In  iS«h  a  minilMr  oi  p.uiiphli  t-»  were 
issued.  Li  ihes*'  we  find  it  stated  that  members  of  thi-  N'a/- 
arcne  X'W  Chuuh  should  adheie  .-.trii  tly  to  the  L.,w  of  Mose^ 
".I.S  perfecteil  by  ou.'  Master  Jesus."  They  are  to  anept  the 
Gos|)el  of  Matthew  .md  some  other  parts  of  the  New  I'esta- 
ment,  but  not  the  writing's  of  John  or  I'.uil  They  ..re  rec- 
ommended to  read  iht  Koran  is  a  |KTfeet  eviH.hilioo  of  the 
Unitarian  dm  trine.  l'ilKrima>;e  to  Na/areMi  i-.  enjoined  as 
one  of  the  principal  duties.  The  follow  inj,'  siriienieotiurs  in 
one  of  these  pamphlets : 


»  14 


II 

!  * 


J 


MKxoconr  rkoiution  tist  chart 

lANSI  and  ISO  TEST  CHART  No    2l 


1.0 


132 


1 2.2 


1.25  iu 


.8 


1.6 


_^  APPLIED  IIVMGE 

^^^  '6'i'.   fost    Ma.n    S''Pet 

^^S  wcpchestc   New   vork        '^609       u"^ 

'-SSg  ;  'I6i    48*'  -  0100  -  Phon* 


v^4\= j't'iaiw  «J  I  i,s«!w  ■,ik-'»»w>=i 


I 


ISO   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

The  Church  in  India  is  directed  by  an  apostle  who,  until 
the  Spirit  shall  send  one  more  worthy,  is  John  White  in  the 
Blood  of  the  Lamb. 

Snow  was  guilty  of  a  good  deal  of  abusive  language  with  ref- 
erence to  Christianity.  The  founder,  who  is  still  alive  and 
resides  at  Cocanada  in  South  India,  writes : 

The  late  Daud  Khan  Bahadur,  head  of  the  Kurnool  family, 
and  a  few  other  Muljanimadans  were  very  sympathetic  sup- 
porters of  the  movement.  After  I  left  Kurnool  I  endeavoured 
to  form  a  Nazariah  or  Qadiani  Jamaat  at  Ellore,  at  Secunder- 
abad  and  in  Madras,  but  nothing  came  of  it. 

So  the  movement  soon  ended. 


ir 

r  ■ 


The  two  Hindu  movements  which  use  the  person  of  Christ 
are  small  groups,  almost  altogether  confined  to  the  common 
people. 

7.  The  Chet  RamIs' 

In  a  village  in  the  Lahore  district  of  the  Panjab,  Chet  Ram 
was  bom  about  1835.  The  family  were  Vishnuites  by  sect, 
and  belonged  to  a  class  of  shop-keepers  and  money-lenders. 
Chet  Ram  was  uneducated,  and  almost  illiterate.  He  could 
keep  his  shop  accounts  but  that  was  all.  He  spent  some  two 
years  in  China,  from  about  1858  to  i860,  as  a  camp-follower  in 
the  second  Chinese  war.  WTien  he  returned,  he  settled  down 
in  his  father-in-law's  village  Buchhokc,  and  kept  a  shop  and 
sold  opium  and  liquor. 

To  this  shop  there  came  from  time  to  time  a  Muhammadan 
ascetic  of  the  Chisti  order,  named  Syed  Mahbub  Shah.  He 
was  given  to  drink,  and  was  often  seen  in  the  \illage  in  a 
dull  into.xicated  condition.     Clearly,  the  man's  teaching  was 

'  All  my  information  about  this  sect  is  derived  from  Dr.  Oriswold's  pam- 
phlet, The  Clict  Rami  Srcl,  Cawnpore,  Christ  Church  Mission  Press,  1904. 
The  references  are  to  its  pages. 


REFORM   CHECKED  BY  DEFENCE  OF  OLD  F/UTIIS  151 

eclectic ;  for  he  gathered  Hindu  as  well  as  Muhammadan 
disciples,  and  he  was  accustomed  to  speak  about  Christ.  Up 
to  this  time  Chet  Ram  was  an  idolater.  Then,  probably 
when  he  was  about  twenty-seven  yiars  ol'  age,  he  became 
fascinated  by  Mahbub.  He  became  his  disciple,  and  hence- 
forward followed  him  eveiywhere,  and  served  him  with  the 
utmost  faithfulness.  We  have  no  record  of  what  Mahbub 
taught  him ;  but  it  seems  clear  that  he  led  him  to  reverence 
Christ  and  the  Bible. 

Mahbub  died  when  Chet  Ram  had  been  his  disciple  for  some 
three  or  four  years,  probably  about  1865  or  1867.  He  was 
buried  at  Buchhoke ;  and,  for  three  years,  Chet  Ram  haunted 
the  tomb,  sleeping  on  it  ever>'  night,  or  actually  inside  it,  as 
tradition  now  goes.  Then  one  night  he  had  a  vision  of  Jesus 
Christ,  and  received  a  command  from  Him  to  build  a  church 
on  that  very  spot  and  to  place  a  Bible  therein.  A  simple 
Panjabi  poem,  ascribed  to  Chet  Ram,  describes  the  vision. 
We  quote  a  few  of  the  stanzas  of  a  translation  made  by  the 
Rev.  G.  L.  Thakur  Dass  of  Lahore : 


<f  i| 


1.  Upon  the  grave  of  Master  Mahbub  ShJlh 
Slept  Sain  Chet  Ram. 

2.  0  dear  (reader)  it  was  midnight, 

Full  moon,  stars  were  as  hanging  lamps ; 

3.  Unique  was  that  night,  surpassing  the  shab  qadr; 
Rays  were  falling  from  the  full  moon. 

4.  There  appeared  a  man 

Whose  description  is  without  bounds  ; 

5.  A  man  came  in  a  glorious  form 
Showing  the  face  of  mercy ; 


6.  His  countenance  beautiful  as  the  full  moon, 
No  man  could  look  at  that  beauty ; 


152    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


n  « 


\% 


7.  Glorious  form,  tall  in  stature  and  erect, 
Appeared  as  if  a  clear  mystery  of  the  Deity. 

8.  Sweet  was  his  spee(  h,  and  simple  his  face, 
Appearing  entirely  as  the  image  of  God. 

9.  Such  a  fjlory  was  ne.er  seen  before, 

The  coming  of  the  Lord  Himself  was  recognized  in  It. 

25.  Afterwards  I  began  to  think. 

What  was  all  this  which  Omnipotence  did  ? 

26.  Then  my  soul  realized 

That  Jesus  came  to  give  salvation.' 

The  (late  of  the  vision  must  have  been  somewhere  between 
1808  and  icSjo.     From  that  time  Chet  Ram  became,  in  his 
own  way,  a  follower  of  Christ.     He  built  a  .small  church  and 
placetl  a  Bible  in  it,  and  began  to  gather  disciples  "in  the  name 
of  Christ."    He  succeeded  in  inducing  a  number  of  men  and 
women,  both  Hindu  and  Muhammadan,  to  attach  themselves 
to  him.    He  lived  a  wandering  life,  moving  about  the  country 
with  a  number  of  his  followers,  everywhere  proclaiming  Jesus 
as  Lord,  and  suffering  much  persecution  from  both  Hindus 
and  Muhammadans.     He  sought  the  friendship  of  Christians 
and  missionaries  in  a  general  way,  but  did  not  join  the  Chris- 
tian church.    One  Sunday  in  1897,  Chet  Ram  and  his  followers 
came  to  the  American  Mission  Compound  in  Lahore ;   and 
both  the  Rev.  C.  W.  Forman  and  the  Rev.  C.  B.  Newton 
give  accounts  of  the  appearance  and  the  behaviour  of  the 
leader  and  his  disciples.     Mr.  Newton  went  with  them  to 
Buchhoke,  and  saw  the  church.    We  have  also  a  report  from 
a  missionary  in  Ludhiana  of  the  year  1888. 

Chet  Ram  died  at  Buchhoke  in  1894  and  was  cremated  ;  and 
his  bones  were  buned  beside  his  master's. 

'  Pp.  4-6. 


"•^i^^" 


REFORM  rilFXKED   BY  DEFENCE  OF  OLD  FAITHS  153 

Of  Clict  Ram's  character  Mr.  Newton  gives  us  a  very  pleas- 
ing picture,  though  it  is  clear  that  he  had  but  little  knowledge 
of  Ciirist : ' 

During  my  =tay,  I  had  an  opportunity  of  observing  Chet 
Ram's  conduct  and  character;  and  certainly  the  case  is  a 
remarkal)le  one,  though  the  good  in  him  is  so  obscured  by 
superstition  and  ignorance,  that  one  can  scarcely  call  his 
case  a  very  hopeful  one.  He  manifests  on  all  occasions  a  strong 
feeling  of  love  and  reverence  for  Christ,  and  undergoes  perse- 
cution and  contumely  for  His  name.  His  treatment  of  others 
is  marked  by  a  spirit  of  rare  kindness  and  generosity.  One 
day  a  faqir,  a  total  stranger,  from  some  distant  place,  came  to 
the  takyA,  and  told  a  story  of  his  sufferings,  having  been  robbed 
of  some  article  of  clothing.  Chet  Rim  at  once  pulled  off  his 
own  principal  garment,  and  gave  it  to  him.  He  never  refuses 
appeals  of  this  kind. 

He  was  no  real  student  of  the  Bible.  He  w  as  ignorant  and  har  1 
no  desire  to  read.  Sometimes  his  talk  was  quite  incoherent. 
Chet  Ram's  daughter  was  appointed  his  successor  and  the 
head  of  his  sect,  while  the  leader  was  alive.  She  is  an  unmar- 
ried woman,  and  is  pledged  to  lifelong  celibacy.  She  lives  at 
the  headquarters  of  the  sect,  wliich  are  now  in  Lahore. 

Just  outside  the  Ta.xali  Gate,  Lahore,  and  at  a  distance  of 
only  two  or  three  hundred  feet  from  the  Royal  Mosque  is  a 
small  garden  thickly  planted  with  trees  and  flowers  and  trailing 
vines  and  containing  a  tiny  square  building  and  several  faqirs' 
huts.  The  square  building  has  one  room,  perhaps  fourteen 
feet  by  ten,  and  contains  certain  relics  of  Chet  Ram  such  as 
his  bed  and  his  Bible.  In  front  of  the  building  is  a  pole  sur- 
mounted by  a  cross.  Such  are  the  monastic  headquarters 
of  the  Chet  Rami  Sect  in  Lahore.^ 

The  only  other  leader  whose  name  is  known  is  one  Munshi 
Nathu,  who  has  bee  called  the  theologian  of  the  sect.  He  has 
interpolated  large  pieces  into  Chet  Ram's  poem. 


'P.  9. 


'P.  I. 


\'-f 


i 


.^-aBvisS^T*..- 


aaaGsrass^sw^^t^^A; 


154    MODERX  REUr.IOUS  MOVTMEVTS  I\  im)IA 

The  rrccd  of  the  sect  is  quite  short.  It  is  engraved  on  a 
tablet  over  the  door  of  (^hct  Ram'?  cell  at  luadquarters.  The 
translation  is  as  follows : 

Help,  O  Jesus,  Son  of  Mary,  floly  S|)irit,  Lord  God  Shepherd. 
I  ad  the  Hibli-  and  the  Gospels  for  salvation.  Signed  by 
Chet  Ram  and  the  followers.' 

In  this  we  note  the  recogiuuon  of  the  Trinity,  the  duty  of 
reading  the  Bible  and  the  belief  that  salvation  is  made  known 
in  the  Gosjwls. 

The  sect  teaches  another  doctrine  of  the  Trinity  besides 
that  contained  in  the  above  creed.  They  believe  in  the  exist- 
ence of  Allah  the  Creator,  Parame^vara  the  Preserver,  and 
Khuda  the  Destroyer;  and  they  use  this  trinity  to  set  forth 
the  supremacy  of  Jesus.  Allah  represents  Muhammadanism, 
Paramegvara  Hinduism,  and  Khuda,  who  is  the  greatest  of  the 
three,  is  Jesus.  Jesus  is  the  true  God.  He  is  the  giver  of  all 
gifts.  All  the  Muhammadan  prophets  and  saints  and  the 
Hindu  gmls  and  incarnations  were  sent  by  Jesus.  He  is  the 
supreme  ruler  over  all.  He  is  the  Son  of  God.  The  Father 
and  the  Son  are  of  one  nature. 

Now  that  Chet  Ram  is  dead,  his  followers  give  him  a  very 
exalted  place.  They  say  he  is  not  dead,  but  is  present  now 
and  works  in  the  hearts  of  his  followers.  As  Hindus  recognize 
their  guru  to  be  God,  they  consider  Chet  Ram  to  be  Christ 
Himself.  They  praise  Chet  Ram  as  much  as  they  praise 
Christ.    They  are  accustomed  to  say : 

There  is  a  God,  if  Chet  Ram  says  so ; 
There  is  no  God,  if  Chet  Ram  says  no. 

After  his  cremation,  his  ashes  were  mixed  with  water  and 
eagerly  swallowed  by  his  disciples.  It  is  their  venerarion  for 
their  Teacher  which  keeps  them  from  joining  the  Christian 
Church. 

'  P.  13- 


REFORM  (  IIKCKED  BY  DEFENCE  OF  OLD   FAITHS  155 


The  followers  of  Chet  Rilm  are  either  househohlers  or  monks. 
When  a  man  joins  the  eommiinit\ ,  there  is  a  ( eremony  of  bap- 
tism. When  a  birth  takes  place,  the  creed  is  recited  in  the 
ears  of  the  child,  and  also  the  names  of  the  twelve  A|M)stles. 
When  a  memlKT  wants  to  become  a  Cht  t  Kami  monk,  he  tears 
olT  his  clothes,  casts  dust  u[)on  his  heail  and  thus  biHomes 
a  monk.  This  is  known  as  Karth-baptisn.  The  inonKS  Ret 
their  living  by  begging;  ami  tliey  are  the  only  clergy  of  the 
sect.  It  is  their  business  to  preach  the  tJosj^-l  of  Chet  Ram. 
Like  most  mcKlem  Indian  ascetics,  they  are  addicted  to  the 
use  of  into.vicating  drugs,  such  as  bhang,    haras,  opium. 

.As  to  the  Chet  Rami  worship  Dr.  Ciriswold  writes :  * 

There  docs  not  seem  to  be  any  fixed  form  of  wor-hip  among 
the  Chet  Ramls.  One  old  fnqir  declared  ihat  for  the  enlight- 
ened there  is  no  need  of  religious  worship.  'We  have  re- 
ceived,' said  he;  'worship  is  fvjr  those  who  have  not  received.' 
I  invited  Munslii  Xathu  to  attend  our  Church  serviees  in 
Lahore.  He  proceeded  to  tell  me  that  all  such  worship  is 
man-made  worship.  I  have  spent  many  hours  at  the  Chet 
Rami  Khauqah  in  Lahore,  converging  with  Munshi  .Vathu. 
He  said  to  me  on  one  occasion,  'This  conversation  of  ours  is 
worship:  no  other  worship  is  neeiled.'  /Ml  Chet  Ramis  are 
supiwied  to  own  a  Bible,  and  the  few  who  can  read  doubtless 
read  it.  Ghulani  .\iuhammad  one  day  said  to  me:  'I  read  the 
Bible  every  day  and  especially  on  the  Sabbath.  I  was  just 
reading  the  first  chapter  of  John's  Gospel,  when  you  arrived.' 
The  Chet  Rami  creed  is  repeated  as  an  act  of  worship,  and  the 
Hymn  of  Chet  Ram  is  chanted.  There  are  some  forms  of  wor- 
ship which  show  decidedly  the  inlluence  of  Hinduism  and 
Mohammedanism.  At  the  Khauqah  in  Lahore  are  preserved 
with  great  care  certain  relics  of  Chet  Ram.  .\t  evening  lighted 
lamps  are  placed  before  the  Cross  and  the  Bible.  On  one  oc- 
casion I  noticed  the  c%ening  worship  of  two  Chet  Rami  women. 
They  came  and  bowed  themselves  to  the  ground  first  before 
the  cro.ss  and  then  before  the  Bible,  and  so  went  their  way.    A 

•  Pp.  21-2. 


I 


''W 


11 


I' 


-^c^i:/- 


,^^^^ 


„5/Ji'JT''-J 


'i^^ 


'fH    Hi-^-rfcirf-rffir' 


\ 


156    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

considerable  use  is  made  of  amulrfs.  Charms  arc  made  and 
inscribed  with  the  Chit  Kami  Creeil  and  with  the  nanu->  uf  the 
Twelve  A|K)sties,  and  hunR  about  the  neck. 

Most  of  the  men. hers  of  the  sec  t  are  |w)or,  ilh'ti  rate  peojilc. 
They  are  a  small  bcKly.  probably  less  than  a  thousand  in  mini- 
bcr.  There  is  a  j{oocl  deal  of  brotherly  feelinj;  amongst  tin  .  . 
Yet  caste  remains  among  them,  and  Hindu  converts  do  not 
mix  with  Muhammadan  converts.  The  duty  of  |)hilanllin)|)y, 
and  of  the  endurance  of  persecution,  has  been  i  arefull>'  taught 
them,  but,  apart  from  that,  there  does  not  seem  to  be  much 
emphasis  on  morality.  They  frequently  carry  a  long  rod 
surmounted  by  a  cross.  On  the  horizontal  bar  of  the  cross 
there  is  usually  inscribed  the  treed  of  the  sect. 

8.  The  Isamoshipanthis 

A  group  of  Hindus  in  South  Behar,  mostly  cobblers  and 
masons,  have  formed  a  new  sect  and  call  themselves  Isd- 
mosliipanthis,  i.e.,  the  Jesus-Mcssiah-foIlowers.'  Besides  tlusc 
simple  people,  there  are  a  few  educated  ascetics  who  are  iden- 
tified with  the  sect.  They  study  the  Bible,  and  lay  a  good 
deal  of  stress  on  the  teaching  of  Jesus.  They  do  not  class 
Christ  with  the  incarnations  of  Vishnu  ;  yet  they  have  mi.xed 
up  His  life  with  the  stor\-  of  Krishria.  Christ's  death  is  of 
more  importance  to  them  than  His  resurrection.  They  meet 
for  worship  on  Fridays.  It  is  said  that  the  sect  is  the  result 
of  the  teaching  of  one  of  the  disciples  of  Sivanarayana  Para- 
mahaihsa.*    I  am  told  they  number  two  to  three  thousand. 

The  four  movements  which  close  this  chapter  are  grouped 
together,  because,  though  they  have  all  accepted  a  good 
deal  that  is  new,  the  system  in  each  case  is  very  distinctly 

'  My  informant  is  Mr.  B.  C.  Sircar,  M.  A.,  one  of  the  National  Secretaries 
of  the  Y.  M.  C.  A.  in  India.  '  Above,  p.  120. 


Sli^^Sfi?^^ 


RFFORM  CHFCKED  BV  DEFFATE  OF  OLD  FAITHS  157 

Hindu,  and  tin-  worship  of  the  trachrr  as  (;«kI  is  promimnt 
in  all.  Thi-  first  pair  arr  tlust-ly  ri-lated  in  the  elements  they 
borrow  from  the  \N't-.t  and  in  the  daim  that  thi-ir  teaching 
is  sucntiliialiy  trusiwortliy  and  Neriliahle. 


9.  The  R.vdiia  Soaui  Satsang 

I .  The  word  siil.uihi^  seems  to  come  from  the  Sikhs,  amonp 
whom  it  means  "a  company  of  pious  [x-ople."  The  phrase 
RAiIIuI  So;1mi  cannot  be  explained  apart  from  the  history  of 
the  sect.     It  is  dealt  with  Iwlow.' 

In  order  to  secure  a  reliable  account  of  this  society  and  its 
teaching,  a  few  paragraphs  are  here  transcribed  from  a  manual 
of  doctrine  published  by  the  second  guru.* 

1.  The  Rildha  Soami  faith  derives  its  name  from  its  original 
Founder,  the  Supreme  being,  RidhJ  So.lmi,  who  apiH-ared  in 
this  world  in  human  form  and  designated  Himself  Sant  Satguru 
or  perfect  Saint  or  true  Guide  and  Preceptor,  and  i)reached  hoij- 
doctrines  to  .sincere  entiuirers  of  Truth  for  the  deliverance 
of  their  si)iril  from  the  bondage  of  bo<ly  and  its  surroundings, 
as  well  as  from  the  pains  and  pleasures  of  this  world,  and  for 
the  ultimate  admission  of  their  spirit  into  the  Holy  Presence 
of  the  Supreme  Iking  after  traversing  and  breaking  through 
the  trammels  and  impediments  in  the  material  spheres. 

2.  The  Holy  name  Radha  Soami  has  been  given  out  by  the 
Supreme  Being  Himself.  It  resounds  in  splendid  refulgence 
in  the  higher  spheres,  and  can  be  heard  within  themselves 
by  those  who  perform  devotion  by  practising  Surat  Sabd  Yoga 
according  to  the  instructions  given  by  the  Supreme  Being 
Himself. 

4.  This  Holy  name  Radha  Softmi  signifies  both  the  Supreme 
Being  and  the  original  Spirit  or  Sound  current  (or  Word)  which 

'  See  p.  167. 

=  Kddhi  Soilmi  Mat  Prakish.    The  numbers  of  the  sections  are  retained. 


!| 


iV: 
ipl 


f 


r 


.-> 


^ss^s^ss^^^? 


158    MODF.RN  RF.LK.KHS  MOVF.MENTS  IN  INDIA 

emanated  from  lli<»  Holy  Feet,  and  whith  is  the  prime  factor 
and  primipal  aKent  in  the  whole  creation, 

6.  The  three  decrees  or  grand  di\i->ion5,  comprised  in  the 
entire  creation,  according  to  k.1dha  Softnii  faith  are; 

I.  siMkrrr.xL 

2.  SI'IKIIIAL  MATIKIAL 
,<.  MAIKRIAL  SI'IRiri  AL 

Pure  spirit,  untontatiiinatcd  with  matter,  exists  in  the 
first  jirand  (li\i-ion.  Here  the  Supreme  HiiuK  rcijjtis  over 
at)solutely  spiritual  life.  'I'his,  the  |)urest  |H)s.sil)le  form  of 
life,  has  no  desire  hut  to  love  and  serve  the  Supreme  Hcinj?. 
The  ji)ys  -the  very  c\istence  of  this  |)ure  spirit  life  arc 
derived  from  the  Supreme  lUing  who  is  the  Ocean  of  spirit, 
love  ami  joy.  XntliiiiK  lotufrnin^;  this  dfjjree  is  known  or 
has  been  known  to  the  founder  of  any  relijjiou^  creed.  It  com- 
prises six  sub-divisii)n.s  ami  is  called  the  Dayal  Desh  or  the  Re- 
gions of  Mercy, 

7.  The  second  or  S|)iritual-Material  degree  or  grand  division 
is  entirely  free  from  all  worldly  passions  and  desires  of  the  lower 
order.  Likening  the  Supreme  Ueing  to  an  (kean,  the  president 
of  the  second  degree  is  a  tide  from  that  Ocean.  He  is  a  kind 
«/  Viceroy  who  rules  over  all  life  existing  in  the  space  com- 
pr'sed  in  the  second  and  third  grand  divisions  committed  to 
his  'are.  .\s  its  name  indicates,  the  sf>iritual-material  degree 
cont;.ins  both  spirit  and  matter.  Hut  matter  is,  comparatively 
speaki.M',  pur'  ,ind  is  subject  to,  and  controlled  by  ;,pirit.  Life 
here  is  very  pure,  and,  though  clothed  in  pure  material  forms, 
spirit  i)red()minates.  This  degree  also  comjjrises  si.x  sub- 
divisions and  is  called  the  Brahman<Ja  or  the  regions  of  Uni- 
versal Mind  and  pure  matter. 

8.  In  the  third  or  Material-Spiritual  degree  matter  predomi- 
nates o\er  spirit.  Life  is  composed  of  spirits  wholly  clothed 
in  coarse  matter.  Ha\ing  (juite  forgotten  the  higher  abode 
from  which  they  originally  sprang,  th'  spirits  here  have  ac- 
quired carnal  desires  and  passions.     This  also  comprises  six 


IQiBr?!mr^ 


T 
it 


.il«li!lSV*4»3UL>  . ,   ' 


I 


REioKM  iiiixki;i)  iiv  i»i:fi;\(  K  of  old  FAIHIS  is<> 

iiul>«li\  Uiont  and  i^  railed  ihi-  I'ituja  or  the  ri'Kioni  ut  Iniii\i<iujl 
Mind  and  luarM-  niattir 

g.  Thix  dinrco  i^  clutnin  aii  d  'Air  l»y  a  wa^f  rtnanatinK  (mm 
the  Suprtnif  HiitiK  and  (Imvitin  ilirniin.i  (In  iid<  which  ha'* 
already  liieii  liktiuil  to  a  Ninmy.  Tins  wave  nr  lurrent  may, 
for  waul  of  a  ih  itir  iiamr,  In-  (alUil  a  (iuvi  rnor  who  |>^l•^;  li^ 
over  the  Material  riiiverie  ai.d  loturoU  matter. 

11.  The  .Supreme  ..einR,  nn  already  ■said,  is  unknown  The 
Spirit  or  the  \iiei  ly  who  presides  over  the  -.eeond  decree,  i-. 
the  Lord  (;«m|  of  the  llil.le .  he  is  the  Sat  or  Sao  liitAn and  or 
Hrahman  of  the  \ed.liila,  the  .MrvAna  of  the  Jains  an<l  the 
Uuddhihts  atxl  the  Lilhut  of  the  ALihomedan  Saints  The 
Spirit  or  (ioveriior  who  rules  over  the  third  dej,'ri  e  is  the  lirahma 
or  I'arinillma  or  (iod  of  most  reli;;.i  ns  in  t!  e  world. 

i\.  The  entire  creation  below  the  (irst  decree  is  romjMised 
of  two  parts,  namely,  spirit  wliieh  is  all  piod  and  |)ure,  and 
matter  whieh  is  always  more  or  less  h.id.  .\Lin  is  a  drop  from 
the  Ocean,  that  is.  the  Supreme  HeinK.  This  drop  of  pure 
RocmI  sfiirit  is  so  mixed  with  matter  that  it  he  omes  n,  •  .nda^e 
thereto,  and  unless  aided  hy  a  Superior  S|)irit  is  alwuvs  i!  ihle 
to  yield  to  temptation  and  deteriorate  or  >i  ik  down  in  niatter. 

i6.  There  arc  two  streams  in  our  solar  system  ;  the  one  ever 
improving,  the  other  always  deteriorating.  'Ihe  spirits  of 
the  first  of  these  streams  |)a-s  from  plants  through  the  lower 
creation  till  they  reach  man,  they  then  Income  angels  or 
heavenly  spirits  and  ultimately  n)erKe  into  the  Supreme  HeinR 
or  remain  in  Hi.s  I'resence.  Maintenance  of  individuality  in 
the  changes  later  than  man  depemls  upon  the  practice  of  de- 
votion according  to  Surat  .s.ihd  \',,}ra  ,,r  the  union  of  the  Spirit 
with  the  Word  -  the  Word  i.einj,'  the  emanation  from  the 
Supreme  Heinj,',  If  such  devotion  he  not  i>rai  tised,  the  sjjirit 
loses  its  previous  indivirluality  and  hcconu-,  merged  into  a 
lower  staf,'e  lit  for  its  reception.  \  de\otee,  when  nursed  into 
the  Supreme  Reing,  can  assume  his  in.lividualily  at  pleasure. 
Such  a  being  is  called  a  perfect  Sant.  a  Special' and   Beloved 


i 
4  I 


lis 


VT*  »t« 


>|J^v 


iWi^' 


'7r'.'rV/V2 


"^1    -■  •..:<*-<' 


k    I 


'3>*J»f^ 


..J^^ 


l6o    MtUlKKN   RK.Udroi'S   McH  i;Mi;\  !*>>  IN    IN»U\ 


Son  tf  ihi-  Supri-nu*  HrinK  Hul  ihr  ■spirit!,  wli-i  l..l'>nK  lo  ih. 
dilrrioraliiiK  utri-am  arr  whnlly  uruUr  ihr  inllunuf  •>(  iiittUrr 
At  cvtr)  I  haiiK"*  th«y  K«t  lovsir  and  lnwcr  until  thry  naih  thr 
lowcit  (oriii  in  the  crctttioii. 

17  rhc  Sii|)r»'m«-  Ihinj{  ha'*  S|Miial  ami  lltl.ivnl  Suti-t 
<all<<l  Sants  and  I'arani  Sanl",  "ho  in-  full  ..f  nurt  y  and  l"\f 
ami  who  drtn-nd  tHTiinlit ally  u|Mtn  Ihr  larth  •«>  diliv«r  piritt 
from  the  UdidaKf  ol  ni...',tr  and  tmarry  thini  t">  ihr  rriMiui- 
of  thr  Suprrtnc  Fat*    '. 

18.  Any  one  df»irou.4  of  rcathinn  the  Suprrnu-  Biinjj  nui-.t 
Mirch  for  a  Sant  Satguru  1  incarnation  of  ihr  Suprtrni-  Urinx) 
or  a  Saclh  (luru  (one  who  has  rtathed  the  tup  ai  tin-  M«ond 
Krand  iJiviMon)  ami  invoke  llin  help,  ami  renive  inttrm  tion> 
from  one  of  these  Su|Hrior  Guiden,  a>  to  the  manner  ol  Isi* 
devotion  and  prinedurc. 

J  I.  The  name  of  the  Supren.  •  HeinK  is  Kadhfl  Soilmi.  lie 
Im  imjKrstmal  l)Ut  inrMinal  in  the  second  ami  thinl  divisions 
and  when  He  manifests  Himself  throuRh  humanity  as  Sant 
Satguru.  His  attributes  arc  mostly  met  with  in  the  Sant 
Satguru,  who  might  he  called  an  incarnation  of  Sat  I'urush 
Radha  Soami,  the  true  Supreme  Being. 

22.  The  deliverance  of  spirit  from  the  lM)n<laKe  of  body, 
senses  and  mimi,  and  its  gradual  ascension  ami  e\enlual  en- 
trance into  the  lirst  or  hiKiest  division  by  the  practice  ol  Surat 
ftabd  Yoga  i^  jwrfect  salvation  according  to  Kadha  Soimi  tailh. 

24.  R.ldha  Soami  faith  is  not  built  on  the  basis  of  scriptures 
apjHTtaining  lo  Hindu  or  any  other  religion,  but  in  the  pre 
cepts  or  instructions  of  the  Supreme  Being  llinisuf,  Who  ap- 
peared on  this  earth  in  human  form  and  graciously  performed 
the  funciions  of  a  Sant  Satgunv  for  the  benelit  of  degiU'Jed  hu- 
manity. 

J5.  The  sound  heard  internally  is  a  current  which  has  orig- 
inally emanated  from  the  Supreme  Being  and  is  the  means  not 


^^'f.  r.i'^^iiss^'^L^^ 


^^^''Mfj^M^ik^::^': ".  -V'^'^ii'L' 


vt  '.'i,'  '¥ 


RIIORM  (  IIM  Kl.h  l»V   I)l.ll\(|,  o|    (Jill  I  \mi^  lOi 

<iril)  ..(  1  .itiii  tiir.iiHuf  ill.'  uill  fill)  a|,.)  ,,(  r.U'iiiK  thr  ■.piiii  lo 

ihc    .iHlt,  !■    IruMI     W  lilt  h    ll    (   lll.tll   ill  "I 

•  7     I'    "'i-i    ll.    .I,,iri\    iiinl.r^t I   ihii    !.•    s,!,,!  .ir   W.r.i 

or  irit<riiil   m.h.    i,  m.  iiii    ilu    ,j  .ril  .>r  lit«    lurniii   v\liiili  ni 
liMii,  r\rr)  |..iri  <.|  ih,-  |„hIs   .,i„|  j,  i^,     tii.iiri  jiriiic  iplr  ..r  « -, 
•"h..-  ulii.li  ^((j,|M.rl^  iili    ill  .mil  i^iv.-.  atlivily  l.ii\iry  In  ii^ 
ur  ImiiI)  ill  thi-  wti'ij)   I  ri  iii.iii  or  I'liivrfM- 

JH  At  [iriMiil  tlu'  ■[•iril  'if  m.iii  i*  n-iiliiiK  in  itu-  iliini  i.r 
iii.ilirial  -.piritiMl  r<«iiiii,  .iiiij  li.f,  llunhiri',  In  do  .til  lIu-  work 
Inn-  liy  iiiciii,  i,i  ilir  ..iiM".  .iinl  I  hi  miml  vvhiili  .in  iiuiliunin 
lutwiin  ii  .111,1  the  Mi.iirn-I  nl.jtii-,  .mil  « iinM(|iu'niiy,  as  a 
ii.iliir.il  rr-.iill,  it-  |i.i\Mr  li.i«  Imunn  i|uili  li.m'|>»rtil  Itiit  as 
■>'"iii  .1^  ii  lni;iii>  III  .i-diiil,  ilii'  jMiwir-  uliiili  ,iri'  imw  l\iii« 
"liirih.mi,  hfniiiic  .uiivi-  and  tin-  spirit  auniirw  ultra  iii.itt  rial 
'»r  hinliir  |M)\Mr>. 

21).  Thr  im-th<«l  fi.r  l.ikiiiK  It.u  k  Ihf  -|.iril  to  ii>  Supr.mr 
-ourii'  is  lirsl  111  miuiiiiratf  at  tlii'  Im  u-  .i|  the  tyis  lIu-  -pirit 
uikI  niiiuj  whith  .ire  ililJu-nl  in  .uir  l(iii|\  .huI  in  .i  in.iniur  liiil 
to  txlirn.il  ulijiiis  l,y  (I,, in-,  ainl  |>.i^xi,ins.  .mil  iir\t  In  lum- 
niciiir  it,  jiiiiihiy  huiiuw.iriK  liy  .iltiiiiliii),'  In  tin-  iiilirn.'l 
•xiuiirl.  ur  in  nth,  r  wnnl-,  l.y  riiliii«  the  lii,- or  mkiiuI  i  urriiit  w hii  h 
has  nri«inally  <iii.iii.iUii  irnm  the  supriiiif  Miiirer. 

io.  Ihr  ciirnnt  v^hi^h  lias  luin  iiistrunuiital  in  having 
l)rnuK'ht  it  down  hir,'  must  n.itur.illy  In-  thi-  nnly  triu  p.ilh  Inr 
its  rtturn  tn  the  nrinin.il  snunr,  .mil  ulmiMr  liiujs  this  lurri'iil 
is  nil  the  path  nf  t-mam  ip.uinn.  Ihis  i  ui  n  iit  u  liii  li  is  thi'  s|iirit 
ami  lit.'  itirrcnt,  is  ,,iliv,|  in  iho  k.ullul  .Snami  I'.iith,  Snuml 
i.^.ilhli  nr  Wnn!  or  llnly  \aiiu\ 

?4.  F'n  .ipprn:irh  the  Siipninf  Mi  in-;,  tlurc  is  aliMiJutflv  no 
nthir  nuMiis  iMipi  tlu-  pn,  lin-nf  Sur.Li  S.il.J  "i'.i^m  uikUt  thi- 
k'uiij.inif  nt'  a  >.int  Nafjuni  nr  .i  S.idh  (inni.  nr  a  -[t.^^r-:  U.wr 
<>l  ihc  Suprrmc  HiiiiK  uhn  Im-  nnivcd  instrurtimis  frniii,  and 
Is  helped  in  his  practice  l.y  mie  nl  thnse  Superior  and  Holy 
Spirits. 


N 


i>;siV't>T-i.  'i'MiVv  ./yfS' 


1^ 


x62    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

35.  Prayer  is  necessary  to  obtain  blessing  and  mercy  to 
help  man's  perfect  salvation,  but  it  must  be  oflercd  from  the 
inmost  heart  and  not  confined  to  mere  utterance.  It  must 
be  also  backed  up  by  works  of  faith  and  charity  performed 
through  love  and  affection  for  the  Supreme  Being. 

37.  In  foiiowmg  this  mode  of  devotion  the  following  restric- 
tions are  made  with  regard  to  diet  and  mode  of  li\ing.  Xo 
intoxicating  drink  or  drug  and  animal  foot!  is  to  be  taken  and 
immoderate  indulgence  in  any  desire  is  to  be  avoided.  Animal 
food  is  forbidden  on  account  of  its  producing  a  material  tendency 
in  human  nature,  and  into.xicating  drink  is  detrimental  to  a 
calm  and  natural  state  of  the  brain  and  the  nervous  systt-m. 
Other  public  and  private  duties  should  be  carried  on  as  usual 

38.  The  moral  code  appertaining  to  Radha  Soimi  faith 
is  comprised  in  two  sentences : 

(i)  Ml  ac.s  including  spiritual  practice  which  tenc'  to  free 
the  spirit  from  matter  and  raise  it  towarus  its  source  are  ^  d 
works 

(2)  All  acts  v.hich  tend  to  degrade  the  spirit  by  weighing  it 
downwards  deeper  and  deeper  into  matter  are  bad  works. 
Again  any  action  done  with  a  view  to  help  the  needy  from  un- 
selfish motives  is  good  work ;  and  the  contrary,  bad  work  in 
this  world. 

147.  A  member  of  Radha  SoSmi  faith  is  strictly  forbidden 
to  divulge  the  secrets  or  mention  to  any  one  (even  to  a  fellow 
member  without  express  permission)  the  glory  and  wonder  of 
the  higher  creation  he  sees  now  and  then  within  himself,  or  the 
happiness  and  extraordinary  joy  he  experiences  during  his 
practice,  or  the  special  Mercy,  Grace  and  Protection  extended 
to  him  from  time  to  time  on  important  occasions  by  the  Supreme 
Father  and  Sant  Satguru. 

2.  One  fret  stands  out  clear  from  the  above  statement  of 
doctrine  thi  .  the  guru  occupies  a  place  of  supreme  im|)or- 
tanco  in  the  sect.  He  is  the  centre  of  the  whole ;  for  he  is  not 
only  the  source  of  revelation  but  the  essential  means  of  salva- 


"'S^Kff^^^ 


REFORM  CHECKED  BY  DEFENCE  OF  OLD  FAITHS  163 


tion.  Thus  the  sect  ought  to  have  an  unbroken  succession  of 
gurus.  ThiTe  have  been  already  tliree,  and  a  fourth  is  now 
re(|uir((l.  The  following  facts  are  taken  from  a  book  by  the 
third  guru.' 

I'he  first  guru  was  an  Agra  banker  of  Kshatriya  caste,  bom 
in  1818.  His  name  seems  to  have  been  Tuisi  Ram,  but  he  is 
better  known  as  .>iva  Dayal  Saheb.  He  came  cf  a  pious 
Vishnuite  family,  and  had  his  guru,  who  name  was  Tulsl 
Saheb  ;  yet,  according  to  the  sect,  he  did  not  leam  any  of  the 
deep  things  from  his  guru,  but  brought  his  divine  knowledge 
with  him  from  the  other  world.  He  is  said  to  have  had  the 
power  of  sending  peojjle  into  samddhi,-  that  is,  a  sort  of  reli- 
gious trance,  and  of  enabling  them  to  see  visions.  He  pub- 
licly proclaimed  his  doctrine  in  1861 .  He  left  two  books,  each 
named  Sdr  Bachati,  i.e.  "  Essential  Utterance,"  one  in  poetry 
and  one  in  prose.  He  died  in  1878.  His  ashes  lie  in  a  sacred 
tomb  in  the  Radha  Soami  Garden,  Agra.'  His  titles  are 
Rad/iil  Sodmi  Dayal  and  Sodmiji  Maltdrdj. 

The  second  guru  was  bom  in  Agra  in  1828,  in  a  family  of 
Kayastha  caste.  He  was  a  government  official,  serving  in 
the  Post  Office,  and  finally  rose  to  be  Postmaster-Genera!  of 
the  United  Provinces,  and  received  from  Government  the 
title  Rai  Bahadur.  He  was  thus  known  as  Rai  Saligram 
Saheb  Bahadur.  Of  his  early  life  and  his  relations  with  the 
first  gum,  whom  he  met  in  1856,  Max  Miillcr  *  -Arrites : 

It  seems  that  the  horrors  of  the  mutiny  in  1857  made  a  deep 
impression  on  his  mind.  He  saw  thousands  of  men,  women, 
and  children  butchered  before  his  eyes,  the  rich  reduced  to 
poverty,  the  poor  raised  to  unexpec'jd  and  undeserved  wealth, 
so  that  the  idea  of  the  world's  impermanent  and  transient 
nature  took  complete  possession  of  him  and  estranged  him  from 
all  that  had  formerly  enlisted  his  interest  and  occupied  his 


'  Discourses  on  ROdhi  Soami  Faith. 
'  See  p.  189. 


•  See  below,  p.  166. 

♦  Rdmakrishna,  20-1. 


r^s'^m^^msmm^m^-'^^^m'^- 


l6i    MODERN  RELIOIOL'S  MOVEMENTS  IN  INDIA 


cncrgier,.  From  his  very  youth,  howviT,  his  mind  had  been 
filled  with  relinious  and  i»liilosii[)hical  (jiu-stions,  and  he  is  said 
to  have  devoted  much  :ip.e  from  his  youth  onvvarii  through  all 
the  years  of  his  otticial  lile  to  the  study  of  the  Sacred  Scriptures. 
No  wonder  therefore  that  after  witnessing  the  horrors  of  the 
mutiny  and  its  su])|)re>sion,  he  should  have  wished  to  tlec 
from  this  den  of  misery  and  to  get  happiness  unalloyed  and 
permanent  where  alone  it  could  l)e  fountl.  He  went  to  consult 
several  Sannyasis  and  Yofjis,  l)Ut  they  could  not  help  him. 
At  last  one  of  his  colleagues  at  the  Po^t  OlTice  recommended 
his  elder  brother  as  a  spiritual  Ruide  who  could  be  trusted. 
For  two  years  he  attended  his  lectures,  compared  his  teaching 
with  that  of  the  l'|)anishads  and  other  holy  writings,  and  then 
became  his  devoted  pupil  or  Chela.  During  his  stay  at  .Agra 
he  allowed  no  one  else  to  serve  his  master.  He  used  to  grind 
the  tlour  for  him,  cook  his  meals,  and  feed  him  with  his  own 
hands.  ICvery  morning  lie  ( ould  be  seen  carrying  a  pitcher  of 
pure  water  (m  his  head  for  the  Guru  to  bathe  in,  w  hich  he  fetched 
from  a  place  two  miles  distant.  His  monthly  salary  also  was 
handed  over  to  the  Saint, who  used  it  for  t  he  su[)port  of  his  pupils, 
wife  and  children,  and  si)ent  the  rest  in  charity. 

In  1878,  on  the  death  of  the  guru,  he  became  head  of  the  sect, 
and  retaine<l  his  jiosition  until  his  death  in  i8q8.  His  samddh, 
sacred  tomb,  is  at  Pijjalmandi,  A>.;ra.  He  left  behind  him 
severahvorks  in  poetry  called  /'rf>«(;/iJ»J,"  Love  Utterances," 
and  Prcma  Patra/'  Love  Lcttirs,"  and  a  little  manualin  English 
called  Radhd  Soami  Mul  Prakdsh. "  Exposition  of  Radha  Soami 
Doctrine,"  from  which  our  exposition  of  the  teaching  of  the 
sect  is  taken.  He  also  wrote  several  small  treatises  in  Hindi 
and  Urdu.  It  seems  certain  that  the  sect  owes  a  great  deal  to 
this  man's  clear  intellect  and  power  of  expression.  The  first 
guru  may  have  been  the  source  of  the  leading  ideas  and  of  the 
religious  practice  of  the  sect ;  but  one  can  scarcely  doubt  that 
the  order  and  jirecision  which  now  mark  its  teaching  were  the 
fruit  of  Sali,  am's  vigorous  and  orderly  mind.  His  title  is 
Huzoor  Maharaj. 


w^m^^:m^'mf^cm^mrs<iw'^ 


REFORM   (HI.CKKD    HY   DKFFA'CE  OF  OLD   FAITHS  165 


'I'hf  tliir  I  j^uru  was  a  Braliman  of  Bengali  cxtrai  tion,  named 
Rralima  ^aiikar  Misra.  He  was  born  in  Hcnans  in  1861, 
quite  near  the  [Amc  wlure  Kal)Ir  taught.  He  received  an 
English  iducation,  and  was  a  Master  of  Arts  of  ("ak-itta  Uni- 
versity. He  held  a  jiosition  in  the  Accountant  (lenerai's 
OlVice,  Allahabad.  He  joined  the  Satsang  in  1885.  In  1898 
ho  became  the  head  of  the  sect.  In  i()02  he  came  to  the  con- 
clusion that  it  was  necessary,  for  the  health  of  the  Satsang, 
to  give  it  a  well-expressed  constitution  and  a  definite  organiza- 
tion. He  createfl  a  Central  .Vdniinistrative  Council,  and  had 
a  Constitution  and  Hy-laws  drawn  up.  He  left  a  few  poems 
in  Hindi  and  he  wrote  two  brief  exjHjsitions  of  the  faith  for  the 
Census  Officers  of  the  Panjab  and  of  the  United  Pro\inces. 
When  he  died,  he  left,  in  manuscript,  a  xolume  of  three  hun- 
dred pages,  called  Discourses  on  RCuilhisodmi  luiitli,  which  con- 
tains much  more  sound  than  sense.  He  left  also  a  few  letters 
in  English  which  ha\e  been  published  unoer  the  title  Sohirc 
to  Satsaitgis.  He  died  in  iqoj.  In  Iknaris,  where  he  died, 
they  have  purchased  a  famous  hou.se  and  garden.  It  used  to 
be  called  Xantleshwar  Kothi,  and  at  the  close  of  the  eight- 
eenth century  it  was  used  as  the  residence  of  the  British  judge 
and  magistrate  of  Benares.  Here  m  1799  Mr.  Davis,  the 
j'.dgc,  was  attacked  ijy  a  body  of  native  troops,  who  had  just 
killed  the  British  Resident.  He  placed  himself  at  the  top  of  a 
narrow  staircase  leading  to  the  roof,  and  succeeded  in  defend- 
ing himself,  his  wife  and  two  children  with  a  spear,  until  he 
was  rescued  by  a  regiment  of  cavalry.  The  garden  is  now 
called  the  Radha  Soami  garden.  A  fine  building  lias  been 
erected  in  it,  which  is  used  for  the  worship  of  the  sect.  It  is 
a  large  hall  with  a  gallery  and  a  raised  platform.  At  the  back 
of  the  platform  there  is  the  tomb  of  the  third  guru,  and  on  it 
there  hangs  his  photograph,  so  that  the  faithful  may  look 
upon  his  face  and  adore  him.     His  title  is  Maharaj  Saheb. 

Since  his  death  the  community  has  been  unable  to  agree 


I'i 


ml 


III 


(,t«;-: 


5^^S^3-i5MK^t^Kl!3>vS^Z7 


'S :  :<  Jx.izw.".'  —  ■ 


Oa;C4-i«i^li^;J 


pi 


i66    MODERN  RILIGIOUS  MOVEMENTS  IN  INDIA 

as  to  who  is  to  be  the  next  guru.  Until  1913  there  were  two 
prominent  candidates,  Mr.  Sircar  Kamta  Prasad  of  Murai, 
near  Ghazipur,  and  Mr.  Madhava  Prasad  Sahi'h,  who  is  the 
Chief  Sup<'rintendent  in  the  Accountant-Cknorai  Oflice, 
Allahabad.  The  former  died  in  the  autumn  of  1913  ;  .so  that 
Mr.  Madhava  Prasad  Saheb  has  now  a  far  better  chance  of 
being  chosen ;  but  there  arc  groups  who  are  unwilling  to  follow 
him,  and  at  least  two  other  candidates. 

3.  Thus  far  we  have  relied  on  the  literature  published  by 
the  sect,  but  there  are  many  important  facts  which  do  not 
appear  in  the  official  books.  For  this  further  information  I  am 
indebted  to  members  of  the  sect  or  to  people  who  were  mem- 
bers but  are  no  lon^^  .r  so. 

The  first  guru  was  a  man  who  had  had  no  Western  educa- 
tion and  did  not  know  English.  We  may  compare  him  with 
Ramakrishna.'  His  wife,  whose  real  name  I  ha\e  not  dis- 
covered, was  a  woman  of  great  piety  and  goodness.  They 
acted  together  as  religious  teachers,  although  the  guru  was 
probably  the  greater  of  the  two.  There  was  no  organization, 
no  sect,  in  those  days.  Disciples  came  to  them  and  received 
instruction ;  and  the  photographs  of  both  the  man  and  his 
wife  were  given  them  to  contemplate  during  their  private 
meditations. 

The  guru  belonged  to  a  Vaishnava  family,  as  we  have  al- 
ready seen.  His  connections  were  with  the  Krishnaite  gurus  of 
Brindaban.  From  time  to  time  he  and  his  wife  dressed  up  as 
Krishna  and  'ha  to  receive  the  worship  of  their  disciples. 
The  seconci  ^  .  also  got  himself  up  as  Krishna  from  time 
to  time.  Thus  the  guru- worship  of  the  sect  w,.s  probably 
borrowed  unchanged  from  the  practices  of  the  gurus  t  Brinda- 
oan.  In  Februar>',  1914, 1  was  able  to  \-isit  the  Radi. '  Soaini 
Bagh  (i.e.  Garden),  some  four  miles  outsiile  Agra,  where  the 
tomb,  samddh,  of  the  first  guru  is.   I  was  shown  over  the  prem- 

>  Below,  p.  188. 


'^i,:^^":iK*^nrw^''M:^^:>. 


1 


1 1 


:>:^^i&*  ^^.•J^^^KWSECX!B5?' 


E^SStiJ^l 


ijm^Tsm'rmjm's^sss.m^'^^m 


I'l.Mi;  \i 


\N  ill  111  till'  lir»l  «iirii 


Sown 


i' 
I 


riio  >i-<i)n(l  Kiiru 


I'lic  third  nuru 


\:^4??^^^^ 


^f^.^^^!^^Mi;?rW^m:^i^i 


REFORM  c'iik(;kf;d  by  deiknce  of  old  faiths  167 

iscs  by  Mr.  Tola  Ram,  who  was  educated  at  Roorki  and 
served  Government  as  a  civil  engineer  for  years,  but  has  now 
retired,  and  is  both  architect  and  builder  of  a  tine  new  marble 
.stru(  ture  being  erected  over  the  samidh.  I  was  greatly  in- 
terested to  lind  two  photographs  hanging  on  the  front  of  the 
samf'dh,  a  woman  and  a  man.  I  asked  my  guide  who  they 
represented.  He  answered  that  the  woman  was  Radha  and 
the  man  Soami,  and  then  e.x]ilained  that  they  were  the  first 
guru  and  iiis  wife.  He  also  said  that  Radha  was  not  the 
woman's  real  name. 

So  far  as  my  information  goes,  it  was  the  second  guru,  Rai 
Saligram  Salieb  Hahadur,  guru  of  the  sect  from  1878-1898, 
who  organized  the  Satsarig,  systematized  the  teaching  and 
gave  it  its  nuKlern  character.     I  have  also  been  told  that  the 
sect  owes  its  name  to  him.     It  is  most  noteworthy  that  this 
c.xtraordinar>'  name,  Radha  Soami,  bears  four  signitkations 
in  the  sect.     It  is  the  name  of  G(m1  Himself;  it  is  the  name 
which  the  first  guru  bears,  as  the  perfect  incarnation  of  God ; 
it  is  the  sound  which  the  spiritual  sound-current  U^abda)  makes 
as  it  rings  through  all  region. ;  and  it  is  the  name  of  the  sect. 
It  is  necessar\-  also  to  realize  that  the  real  meaning  of  Radha- 
svami  is  Krishna,  as  Lord  of  Radha  (his  cowherd  mistress 
in  the  latest  cycle  of  the  myth) ;   and  that  Soami  is  only  a 
curious  phonetic  misspell  f(jr  Svami.     How  comes  it  that  this 
name  stands  for  God  in  a  sect  which  rejects  the  whole  Hindu 
p.intheon  ?    We  can  only  conjecture,  until  some  scholar  ex- 
plore; the  Hindi  writings  of  the  first  guru  ;  but  it  abnost  seems 
as  if,  in  tlu,'  lirst  instance,  it  had  been  applied  to  the  first  guru 
and  his  wife,  as  they  shewed  themselves  to  their  disciples  in 
person  and  inportn'it,  and  as  they  still  appear  on  the  samadh, 
and  also  in  our  reproduction  of  their  portraits,*  and  had  then 
been  applied  to  God,  of  whom  the  guru  was  held  to  be  the 
full  and  perfect  revelation.    The  third  guru  quotes  a  Hindi 
•  Plate  VII,  facing  this  page. 


N 


^^^rMK^S^A'^^^STflPi^T; 


!f'  -¥?2?^r'^^lPP'SSS^?^«iKD'>^^ 


|68     MODIRN   KKUtiKHS   MOVF.MKN'TS  IN'  INDIA 

louplit,  siiid  to  In-  by  Kablr,  wliii  li  is  -lUpiMiM-d,  by  trans|K)<ti- 
tion,  to  say  that  the  name  of  (ioil  is  KadluV^vAnil , '  but  the 
toiiplct  isilrarly  a  fcir^;«Ty  :  it  novvhtro  omirs  amoiiK  the 
writings  of  Kablr,  i)iihli-^hril  or  un|iiibHsh<Ml ;  thf  larinuaKi- 
is  of  a  latt-r  ilato  than  Kabir ;  and  tlu-  forncr  was  a  biin)'!<T. 
for,  when  transposed  aiiordinj;  to  riilr,  the  name  naiU 
ArdJIisvdml,  and  not  R;ldhasvaml.* 

The  eosnioj,''  ny  is  luriously  like  the  Hiiddhist  seluiiie, 
whiih  also  has  three  planes  or  worlds,  the  Formless  Worhl,  the 
World  of  Form,  and  the  World  of  Desire,  e.ieh  sub-«livided 
into  sections.  We  may  also  compare  the  Theosophic  si  heme, 
which  sets  forth  reaHly  as  existing  in  seven  distinct  planes. 

Most  of  the  conce|)tions  of  the  sect  are  Hindu,  and  of  these 
the  majority  are  Vishnuite.  (iod.  the  World,  and  the  Soul 
are  recoKnixed  as  realities  ;  the  soul  i>  an  iniisa,  or  portion  of 
(iotl ;  the  spirit-current  iSiilnlit).  wliiih  streams  from  the  Su- 
prenii'  and  is  the  source  ol  all  thinjis,  (orresponds  to  the  Stikti, 
or  enerp>-  of  (hhI,  in  the  \'ai  .hnava  ami  Saiva  systems.  Trans- 
migration is  retained.  The  diKtrine  of  it  mortality  shews 
traces  of  the  V'aishnava  conception,  that  the  soul  retains  its 
personality  for  ever;  but  the  incarnation  doctrine  differs 
very  seriously  from  the  Vaishnava  idea ;  for  it  is  men  who 
become  incarnate  and  not  (iod  Himself. 

4.  The  ])ractice  of  the  sect  is  summed  up  in  the  phrase 
SttritlSahd  Voi^a,  that  is,  union  iyona)  of  the  human  soul  (sural) 
with  the  spirit-current  or  word  (.^itbJii).  The  methixls  em- 
ployed are  unknown ;  for  they  are  imi)arted  by  the  Kuru  to 
the  disciple  under  a  vow  of  secrecy ;  but  it  is  clear  that  they 
are  occult  practices  of  a  hyi)notic  nature  such  as  are  used  in 
Theosophy.  There  are  hints  in  the  literature  that  the  initiate 
sees  wonderful   lights  and  e.xtraordinary  scenes,  and   wins 


'  Discoiirsis  pf  Rjilhihihimi  Fiiilh,  if>.'. 

'  I  owe  Ihis  criticism  to  my  friend  the  Rev.  .Mimad  Shah  of  Hamirpur, 
U.  P. 


^S-XTf^ 


■:.if'iSTV9tmzsmmwaSi,-aF 


)N 


RKKORM  (  IIF.(  KI  I)   UY   DKHNCE  OF  OLD  FAITHS  i6«j 

su|M'rnatural  |K)\vi'r>  In^triu tinns  alxmt  the  prailui-  arc 
jfivfti  partly  in  mfttitiKN  «>!'  llf  •'•t  t  i'>  ^^lii'  l>  tl>»'  K"ru  <l«livirs 
li'(  turcs,  partly  in  |.ii\atf.  wlun  hi-  r^^^i\l■■^  hi-.  iliMipU»  in- 
(iiviiluaily  or  in  Muall  groups.  Ilu'  nurii  ^'i\i-.  liin  plmlti- 
K'riph  turaih  <liMiplc,  llial  lit-  may  hasf  it  lulun  him  <liirinK 
hi-.  riliK'i'ius  i)raiti<f.  Thi-  prcMrihid  txiniMM  (stUllianJni) 
tiunht  to  l)f  prartiM'd  from  two  to  thrre  hours  fvrry  <lay 
As  to  the  [MiWiTs  «)f  the  Sant  Satj^-iru  Dr.  (iriswold  writes  : 

The  incarnate  Sant  SalKuru,  evin  v\hile  on  earth,  has  his 
(iti/ensliip  in  the  Kailh;\  Suilriii  DhArn  (nalni).  lie  is  not 
contrtillni  by  the  tones  and  lurnnls  whieli  lonie  from  low 
levels  of  earthly  lives,  for,  "as  in  the  state  of  >.oninanil)ulism, 
all  the  functions  of  ilu-  Itody  and  senses  are  performed  from  a 
plane  higher  than  that  uhidi  the  soul  (Hcupies  in  the  wakeful 
slate,  so  all  the  actions  of  the  incarnations  of  the  True  Creator 
are  regulated  by  the  currents  coming  direct  from  the  Supreme 
Heiri^;  himself."  The  Sant  S.itjjuru  uho  ha--  ,itt, lined  to  the 
highest  staye  of  heinj;  iniKht  leave  the  liody  .it  any  time  and 
return  to  his  own  proper  s|)here;  liul  he  ^lays  on  earth  a  cer- 
tain tin.e  for  the  salva'ion  of  heliesers.      This  i>  of  his  jjrace. 

We  are  told  in  the  hooks  that  tin-  sect  recoKni/es  no  temples, 
shrines  or  sjicred  phici--,  ex(epl  those  sanctilied  hy  the  l)res- 
ence  of  the  Ruru  or  his  relics;  that  the  pratticc  of  the  sect 
can  he  carried  on  anywhere.  Ihis  is  (|uite  true;  for  the  ini- 
tiate can  sit  down,  wii  h  the  photograph  of  his  giiru  in  front  of 
him,  and  i)ractise  his  meditatitms  and  hi.i  f  vrcises  wherever 
he  plea.es.  so  long  as  he  does  it  in  secret.  But  for  their  meet- 
ings the  members  of  the  sec  t  prefer  to  have  their  own  buildings 
and  the  presence  of  either  the  living  guru  or  the  rcliis  of  one 
who  has  passed  away.  There  are  three  relic-shrines  already 
in  existence,  each  called  f^iiriiJadra  (the  guru's  chamber),  two 
in  Agra  and  one  in  Benares.  Each  guru's  photograph  hangs 
on  his  tcmb. 

In  the  daily  meetings  of  the  sect  portions  of  their  own 


^r^^\ss3fis£mfsm: 


Vi 


170     MODERN'  RKLIOIOUS  M()\  KMEN'TS  IN   INDIA 

sacrcil  b<K>k!«  ur  u(  the  writitig!*  of  Kablr  an<i  other  Ilindu 
ftaintH  arc  rend.  There  !h  a  |)rayer,  hymn-»itiKinK  'ind  an  ad- 
dress hy  thefOJri'.if  heUpresrnt.hy  vtmeotlurnni-Jf  heis  not 
present.  Be>idi>  these  tomnion  pr.i(  tiies,  there  js  the  adora- 
tion of  the  jfuru  «"■  «>f  his  [nirtrait ; '  but  of  that  I  have  receive«l 
no  detaileti  di-stription.  Several  things  are  lU-ar,  howevrr. 
We  are  tolii  in  the  Ixxiks  that  each  memlx-r  brings  to  the  meet- 
inn  ^^i'h  him  a  wreath  of  (lowers,  whiih  he  phues  round  the 
neik.  of  ihe  \i\\m.  Ilie  wreath  is  afterwards  returned  to  him, 
filleil  with  the  spiritual  |Kmer  of  the  >?uru.  Everything  that 
has  touched  liim  U  chargetl  with  his  sanctity  and  influence. 
All  relit  s  from  his  Ixxly,  such  as  clothing,  hair,  nail  parings  or 
water  in  which  he  has  wasncil  his  fi-et,  arc  sacrc<l  and  precious. 
There  are  s«)nie  \ery  <lisgusting  practices  connected  with  this 
idea,  tertain  |)r<Mlucts  of  his  b<Kly  being  actually  eaten  or 
drunk  by  hi .  followers.  When  he  dies,  his  Ixnly  is  burnt ; 
and  liis  aslu  s,  nii.xed  with  water,  are  swallowed  l)y  the  faith- 
ful. The  |)lace  where  he  residetl  is  <  onsidered  holy ;  and  con- 
templation of  his  image  is  held  to  be  contemplation  of  the 
Supreme  lUing. 

Ra<lh;l  Soamis  arc  taught  that  there  is  no  need  for  them  to 
give  up  their  life  as  hoaseholders  and  become  monks.'  In- 
deed, the  livis  of  the  three  gurus  themselves  show  what  is 
the  ideal.  Vet,  in  spite  of  this,  in  the  Constitution  of  the  Sat- 
saiig drawn  up  in  if)02,  a  set  of  rules  is  given  for  the  enrolment 
and  conduct  of  Radha  Soami  monks.' 

There  is  one  side  of  Radhil  Soami  inlluence  which  is  very 
curious,  their  want  of  touch  with  nvxiern  movements.  'Hie 
gums  discourage  study.  The  members  shew  no  national 
feeling  whatsoever,  nor  any  serious  interest  in  the  life  of  the 
country.     If  any  member  were  to  accept  a  public  position  of 

'Cf.  the  Dcva  Samlj,  p.  17Q  below,  and  Theosophy,  p.  j6i,  txlow. 

'  RiUiha  SoJmi  Mat  Prakdsh,  51. 

•  Discourses  of  RddhJioJmi  Faith,  jjg. 


ll-A'T^MlSasi^rTA 


^irasmMx  :^ jt  j  zs^'  ^^t/^wnm^maKSMi 


»  fci 


REFORM  CHF.rKFn  BY  DF.FENCF,  OF  OLD  FAITHS  171 

any  prontincnrr,  hr  would  \h-  lcK)kp«l  <|iiwn  upm  I'.ionomJc, 
Utcrury  or  i-tliualioniil  progri'^s  K  no  pari  of  tlu'  idr.il  of  thi* 
ncct.  This  ni^ltct  of  puJilii  alTairs  U  what  lakes  the  plan- 
of  the  old  avftii  renuntiition 

5.  The  |H)iru>«  that  altrai  t  lu  w  nunilKT!*  Hotni  to  Ik',  (irsi  of 
all,  the  seirity  of  the  relij»ioiis  prat  lite  of  the  *eit,  with 
the  hofx'  conuette<l  therewith  of  K'>'nin«  "^niM-rnatural  wiMJom, 
etiliKhtennunt  and  |>ower.  The  [Wma  kkitvi,  htlieved  l<>  la- 
an  inrarnation  of  (»o<l  in  the  fullest  jxjsMhle  senM-,  is  a  «lislini  t 
attrac  tion.  Within  the  nuetinj^s  of  the  sect  there  is  a  j{o«>d 
deal  of  freedom  Men  »>f  all  castes  mix  freely  to>{ether,  ami 
even  on  occasion.  <line  tojjether  in  set  ret  ;  and  there  is  no  stri<  t 
separation  of  nu'n  and  women.  There  is  thus  a  sort  of  free 
happy  fellowship  within  eaih  Kroup  of  SatsatJKis,  as  they  call 
themselves.  Finally,  membership  in  the  sect  din's  not  i 
volve  any  breaih  with  one's  own  relipon.  The  fad  th. 
man  is  a  member  of  the  sect  is  often  kept  secret.  As  in  I'l.  • 
osophy,  you  may  Ik-  a  Kildha  Soimi  and  yet  remain  a  Hindu, 
a  Muhammadan  or  a  Christian.  People  .ire  taught  that  all 
religions  are  true,  and  that  the  KadliA  Si;lmi  l.iilh  is  an  extra, 
tit  to  be  the  complement  of  any  religion,  and  su|)ieme  over 
them  all.  Membership  is  thus  made  (juite  easy.  Yet  it  is 
defmitely  stated  that  the  religion  is  for  all,  and  that  outside 
the  Satsang  there  is  no  salvation. 

There  is  no  proselytism  in  the  sect,  c.vcept  in  so  far  as  the 
indi\idual  member  may  express  his  high  api)reciation  of  the 
guru  to  his  jK-rsonal  friends.  One  Salsaiigi  tried  to  m.ike  me 
reali/e  how  many  miracles  had  ace  ompaiiied  the  gurus  through- 
out their  lives.  They  teach  only  people  who  wish  to  be  taught  ; 
an<l  they  would  rather  win  a  few  intelligent  men  than  crowds 
of  common  people. 

6.  The  afTmities  of  the  thcolog>'  of  the  sect  stand  out  quite 
clear.  Most  of  the  teaching  is  purely  Hindu  ;  it  stands  nearer 
to  Vtiishnavism  than  to  any  other  p:\rt  ai  Hindui-m.  and  is 


1 


OE^nBiyixmiuT^TSP^- 


KMiM 


I7i     MiH)KHN'   Rtl.K.UMH   MOVF.MF.>rrH   fN   tVDIA 

|t««rh.n>^  mtM  «l..»«lv  .illi'.l  !•'  tin-  l«atl>in«  of  K,il>lr  I'hK  N 
ri'tli'<ti<l  ill  till-  pr.Kiiii  'if  llu'  Ml  t  \Vl»il«-  they  pnifi-^t  »<> 
lin<l  all  irulh  in  llu-  Ihk.L'.  ..(  ilu  if  -iwn  >r\if>i'.  «'>«>  '•"  "^«'  '*"" 
wrilint?'*  of  tirl.iin  IliiMlu  ami  Mtiliamnia«lan  viinJ"*,  ami 
attintij:,!  ituM  lh.\  Kivi  Kaltir  lh<  Iuk'Ii'  t  |>li'«'  H"'.  iIi'HIKI' 
llu'  ^\>.lrni  i>  in  llu  main  lliii>lii  an<l  chl.  llun-  arc  nunlrrn 
rli>nunl'»  Tluf  i>  an  atUnipl  !■>  ;>laii'  nliiji'm^  IratU-rH  in 
llu-  variiiii-*  »|>lurin  it(  llu  iiiiivcrM  .  ain»rilitii{  to  lluir  nuril  . 
ami  llur.'  arc  a  niinilMr  of  ('hri-.liaii  i  It  nuni-.  in  llu-  li-adiint; 
Tlu'  unknown  Siiprini  i<.  mn  lanll)  tallrti  i'<  ll«-av»nly 
Fallur;  lli^  will  i>  (ri.|ii.nlly  cnipltaM/itl ;  an<l  SiitsiihKlH 
art-  laujilil  l<>  mi  fc  lli^  .i|i|)fi>lMiinn  llu'  SanI  Sat^nim.  who 
alonrtan  rrvtal  Hii'i,  is  tallf<l  Hi-.  ImI.im.I  ^.in  li<M|  inatol 
man  in  Ilin  own  iniaj^f  \a)\v  \>  «ni|iha^i/ail  in  llu-  Uadvinn 
of  ihf  Mit  in  ^iiili  a  way  a-s  ilrarly  lo  rrvtal  il-.  (■hri^liar^ 
nrij^n  ;  Un  il  px^  far  luNnnii  llu-  uM  iiUa^  tnniutU'tl  wilh 
bkikti.  Works  of  faith  an.l  » harily,  llu-  spirit  «.f  st-rvin-  ami 
prayer,  arc  laici  down  a**  m-n-HMry  <luticH  linally,  the  form* 
of  worship  in  llu-  n-K'nlar  sir\iii-s,  apart  from  the  adoration 
ol  til'-  jniru.  an-  Christian. 

In  tlvis  lonm-ition,  liuwi\tr,  nothing  is  more  tu>ti-worthy 
than  th<-  tit  any  ixiints  in  whi»h  K.lillul  S..ami  and  Theosophi- 
t.al  do.  trim-  aiul  |ira(li(  ■  ...imidc  Tlu-  most  imiKirtant 
itriiis  arc:  llu-  iinktu)walilf  Stipn  me.  tlu-  sphcrrs  ami  lluir 
n-mnts,  tlu-  human  n-vialvrs  df  n  li^ion,  llu-  rinpliasis  on  ihf 
Word,  rrimarnation,  llu-  use  nf  nu-lluHliial  ixi-rcisis  (uldli- 
aiiiliii)  of  a  hypnotic  tharailcr  for  tlu- di-v(l«>pmcnt  of  tlu- 
si)irilual  i)oWirs  and  of  the  photD^rapli'  of  thoKVirii  in  nu-il- 
ilation.  the  worship  of  nurus,  llu-  suptrnatviral  |>owfrs  of  the 
gurus,  the-  claim  that  tlu-  ti-ac  hin^  of  t  sii  t  is  scicntilH  ally 
atcuratc  and  vrrili.ihlc  in  rvi-ry  i>arti(ular.  i-sotcrir  foachinR, 
secret  |>railire,  and  ail  the  talk  about  astral  and  hit;her 
planes,  adepts  and  such  like. 


4t,lii>i>%    'Jc^i^.ik 


RF.FORM   «  Itr.J  Kin  BV  t)Ftr\(  »,  f»F  fH.I>  FAITII'*  173 

I.tiiii\iinf  Nultfl  V..IWI  Mil  f'titi'i  l.v  N.11  s.ilig  K.«m 
Itali.kilur.  H(n,ir«-«.  is./>.  (..r  pru^U'  iiri  il.iii.iii  i<j  ^nrMt. 
(Thu  t^  l>v  (tr  ilu  Im  ^1  |iri « iil.iliiiii  I.;  K.iill'.l  >..iiiii  iKiitriru'  in 
F.riKlnh  I  /)ii...;,r.. .  ..■  A'.(./A ...  /Mij  A  ;■//.  l.v  Vi'  111  Mf.»hm  s^nkar 
Mi»f,  II.Mirt^,  ri:<-  Siiiiiiit  iijii.)  I  liM  Mrs  VirUiM-  volume 
hi'    1    I'nl.ilorv    N'lli'    «hi.  Il  I  ..111  nil..   .|.  In:      il...itl    ilu    ihfn'  gunu 

F'lr  (III-  111  III  r  »<irk»  <>f  itn  unruj.  nit  iIhu.  |i|i  1 1  t,  1  m,  1  in  t  hf 
Ki'lhi  Nir./mi  V.  1/,  liy  ih>-  Kiv  II  |)  (irtinntil,  I'h,  I> ,  f4wn|>i»rc 
Mi».iim  \'xv%*. 

10    Tiu:  Dt.vA  Sv«.\j 

I  f^iv.i  NArAy.in.i  Acnihuiri  \\.f.l><)rn  in  >i  K.m.uiji  Hr.1h- 
man  f.iniily  in  iH^o.  in  .1  ■»in.ill  town  in  tin-  Cawnixtrf  di^triit 
uf  lh«'  l'nil»'<l  l'ri>\ini'  ■*  Win  ti  lif  w.i,  ^i\l^■t  ri,  In  riii<n<l  llic 
(iiiVt-mnnrH  I'.iittiiii  k' C.lu^t  .it  Kiirki.  ,m«l  j;i>t  ilu- ii<nr«e 
of  OvtTMTr  aflir  -.on.  )«Mr>.  of  Ntinly  aiul  >.irviif  ilurr  \\v- 
fori'  till'  <  |i(>r  111  hi,  ( itur-ii .  he  i  amr  ((aally  uniUr  tlv  n  li^,'iuuH 
intUuiiniif  i!ir  Ciiratur  iif  llu  Iii«trumrnt  I)i|)ol  uf  lIu  Citj- 
lr^,'t'.  ami  tlituu^:ii  liim  hit  aim  minimi'I  of  llu-  Irutli  nf  the 
Vtilinta  philiiMiiplis  a>  Liti^'hl  hy  Sank.irAi  liArya,  natiuly, 
that  (iimI  i'^  imp*  rsiiti.il,  anil  that  thr  human  spirit  i>.  (mm|. 
In  1S71.  while  h«' was  ai  tiiiK  as  a  m.i-.lrr  in  the  ("ullrjji',  Iw.'h 
lit-  ami  his  wil'r  umlirwcnt  a  (irrmmiy  of  inili.itinn  ami  ih-- 
lamr  ilistipli>,  of  thr  Curator  i;iiru  Hr  also  In^an  to  sec 
tk-ariy  the  need  of  rilij;ious  am!  so*  iai  n  form  Hence  he  han- 
isheil  idolatry  from  his  houMliold  ami  set  his  wife  fne  from 
the  restrii  tions  of  the  /.enilna. 

In  187^,  \w\s  i\  ye.irs  of  a>^e,  he  was  apjxiinted  Drawing- 
master  in  the  (iovernnunt  SihiM)l,  Lahore ;  an  I  in  that  city  he 
has  lived  ever  sime  Here  he  at  onie  came  under  the  influ- 
ence of  the  Brahma  Sainaj.  with  its  doi  triiu'  that  (ioil  is  essen- 
tially personal.  Hoth  he  and  his  i.ip.ilile  wife  Ixi.ime  active 
Brahmu  workers.  In  1875  hew..  apj»ointed  honorary  minis- 
ter of  the  I^iihorc  Sam;\j,  anil  sewn  '  ei  .ime  well  known  in  the 
city  as  a  man  of  character  and  a  ^:,  hmI  spe.'ker      Wherever 


-.^niiic  a?  J 


u:-^i 


■:'JL  *.  . 


:  V-Ji  V*.  - 


;-r  X'^^J^r-ii^M^-.^^^'^^  -i*- 


il  < 


174     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

he  went,  large  audiences  gathere<l  to  hear  him.  The  Ar>'a 
Samaj  was  planted  in  Lahore  in  1877,  as  we  have  already 
seen,  and  very  soon  rose  to  great  uifluencc.  The  following 
year,  Agnihotri  began  a  long-continued  crusade  against  its 
false  pretences  about  the  Veda.  In  January,  1880,  he  attended 
the  rnniversarj-  meetings  of  the  recently  founded  Sadharan 
Brahma  Samaj  in  Calcutta ; '  and  he  and  three  others  were 
ordained  as  the  first  missionaries  of  the  movement.''  For  two 
years  longer  he  gave  all  his  leisure  to  work  for  the  Lahore 
Samaj;  but  in  1882  he  gave  up  the  post  of  Drawing-master 
ii  the  Government  School,  in  order  that  his  full  ume  might  be 
uovoted  to  niissionar>-  labour.  We  are  also  informed  in  the 
recent  literature  of  the  Samaj  that  on  his  birthday,  the  20th 
of  December  of  the  same  >'ear,  he  tcx)k  his  great  \ow,  ex- 
pressed in  a  Hindi  coui)lct,  the  translation  of  which  runs: 

The  supreme  oDJict  of  my  Life  is  to  serve  the  woria  by 
establishing  the  kingi'om  of  Truth  and  Goodness  on  tliis  earth 
and  by  destroying  wlat  is  opposed  to  them;  may  I  spend  my 
whole  life  for  '.he  lulnlment  of  this  supreme  object ! 

In  any  case  his  lull  powers  now  began  to  make  themselves 
manifest.  He  proved  etTectixe  as  a  writer  as  well  as  a  speaker. 
Books,  pam-  hlets  and  tracts  poured  from  the  press.  For  a 
little  time  a  sort  of  simple  copy  of  the  SalvaHon  Army,  called 
the  Brahma  Sena  or  Brahma  Army,  was  used  as  an  au.xiliary. 
He  made  his  influence  felt  in  ever\-  section  of  public  life  in 
Lahore.  But  it  wis  not  long  before  difficulties  arose  within 
the  Samaj.  His  methods  displeased  the  quieter  members; 
and  his  forceful  will  and  autocratic  temper  led  to  constant 
friction  with  the  other  leaders.  He  wanted  to  rule.  He  would 
often  be  heard  to  say,  "  I  am  born  to  command  not  to  obey." 
Most  of  the  members  were  apprehensive  that  he  would  soon 
set  up  as  the  authoritative  giiru  of  the  Samaj.  The  way  his 
followers  now  express  this  is :  "  His  life-mission  was  unique 

'P.  55,  above.  ' //B5.,  II,  144- 


I 


REFORM  CHECKED  BY  DEFENCE  OF  OLD  FAITHS  175 

and  quite  different  from  the  object  of  the  BrShmo  Samaj." 
A  split  Ixjcame  inevitable. 

2.  AccoriiinKly,  he  seceded  from  the  Brahma  SamSj,  taking 
with  him  a  fair  number  of  followers,  and  organized,  on  the 
Queen's  Jubilee  day,'  February  i6th,  1887,  a  new  society  to 
be  known  as  the  Deva  Samaj.  The  name  was  clearly  chosen 
in  order  to  distinguish  the  new  society  from  the  old,  and  yet 
to  indicate  its  close  relationship  to  it.  Brahma  is  an  adjective 
formed  from  the  word  Brahman,  the  name  of  the  supreme  God 
of  the  Upanishads.  Deva  is  the  ordinar}-  Sanskrit  word  for 
one  of  the  innumerable  gods  of  the  Hindu  jxmtheon,  but  is 
probably  used  in  the  name  of  the  society  as  an  adjective.  So 
that  the  whole  name  means  the  Divine  Society.  A  creed  was 
soon  issued,  which  showed  that  the  aims  and  beliefs  of  the  new 
community  were  very  similar  to  those  of  the  Brahma  Samaj ; 
yet  there  were  signiticant  differences.  The  Deva  Dharma, 
the  divine  reUgion  of  the  divine  society,  is  a  special  divine 
disi)ensation,^  antl  so  is  distinct  from  the  Brahma  Dharma. 
The  doctrines  are  Brahma  doctrines ;  yet  the  beginnings  of 
a  guru-doctrine  are  perceptible;  and,  within  a  few  years,  the 
leader  could  say  of  himself,  "My  mission  is  unique" ;  "I  am 
free  from  sin"  ;  ^  and  "I  am  a  ship  of  hope  and  a  leaven  for 
elevating  nations."  The  work  of  the  Samaj  ran  along  the 
usual  lines ;  only  Agnihotri  dabbled  in  spiritualism. 

In  1893  he  became  involved  in  a  libel  case  which,  dragging 
on  for  five  long  years,  greatly  hindered  the  work  of  the  Samaj. 
During  this  period  Agnihotri's  mind  underwent  a  verj-  serious 
change ;  and  at  its  close  a  new  period  opens. 

3.  From  1898  down  to  the  present  day  the  Deva  Samaj  has 
been  an  atheistic  society,  working  for  educational  and  moral 
ends.  Yet  the  members  attribute  to  the  guru  such  a  supreme 
place  in  human  evolution  and  gi\c  him  such  a  position  in  their 

'  As  celebrated  in  India.  '^  Cf.  Kesh:i1)'s  idea,  above,  p.  55. 

'  Dharma  Jivan,  4lh  October,  iSi)2. 


I  ■' 


i  i 


176     MODKRN   RKLir.IorS  MOVEMENTS  IN  INDIA 

owTi  minds  and  dcvotionid  pnutice  that  \vc  are  fully  justit'icd 
in  saying  that,  praititally,  he  is  regarded  and  worshipped  as  a 
god.  Indeed,  they  call  iiim  s<ilty<i  dci'u,  a  real  Rod.'  The  lit- 
erature of  the  earlier  period  was  at  onie  withdrawn  from  cir- 
culation as  far  as  possible;  a  new  creed,  (juite  dilTerenl  from 
the  previous  one  was  promulgated ;  and,  for  several  years, 
there  was  no  public  preadiing  or  disputation.  The  literature 
of  the  sect  is  now  sold  iniblidy  and  many  of  the  meetings  are 
public;  but  the  devotional  meetings  and  the  worship  of  the 
guru  are  held  in  ;-.ri\  ate.  The  chief  book  of  the  Samaj  is  called 
the  Dna  SJstn,,  or  I)i\ine  Scripture,  and  the  teaching,  Dna 
Dkirma,  or  Di\ine  Religion. 

4.  The  teaching  of  the  sect  is  that  the  universe  consists  of 
matter  and  force,  which  are  uncreated  and  indestructible, 
and  which  manifest  themselves  in  four  forms,  inorganic,  vegc- 
t.able,  animal,  human.  Man's  life  or  soul  is  the  builder  of 
his  body,  the  most  e-senlial  part  of  his  odstence.  Tiie  soul 
develops  if  it  possess  the  necessary  capacit  \-  and  unite  with  the 
right  evolutionary-  en\ironment ;  but  if  it  lacks  the  capacity 
or  fails  to  grasp  the  environment,  it  degenerates;  and  if  de- 
generation is  not  checked,  it  will  become  e.xtinct.  A  soul  that 
rise^  to  the  Complete  Higher  Life  is  thereby  raised  above  the 
danger  of  degeneiati-m  and  extinction.  The  soul  then  sur- 
vives in  the  form  of  a  refined  human  body. 

Good  action  leads  to  development,  evil  action  to  degenera- 
tion. When  a  man  reaches  a  certain  height  of  development, 
he  is  entirely  beyond  the  danger  of  degeneration  and  dissolu- 
tion. In  order  to  reach  this  higher  life,  it  is  necessary'  to  unite 
with  one  who  iias  already  risen  to  these  heights.  The  guru 
of  the  Dcva  Samaj  has  risen  to  the  highest  possible  heights, 
and  thus  is  the  true  environment  for  souls  eager  for  pro  rress. 
He  is  an  unprecedented  manifestation  of  the  powers  of  the 
highest  life. 

1  He  is  so  called  in  a  letter  sent  me  by  the  Secretary  of  the  SamSj. 


'*H' 


't 


i!] 


m 


rl' 


^i 


I'lATl     Mil 


M  AllWlW  AMN  \    I'IJ\S1\\    Sm    I)1A\    (ilkl      Hll\<.\\AN 

I'anilil  S.  \   .^^;nilllllri 


REKOkM   CHECKI.I)    H"    DEI  ENCK  Ol    OLI'    I.MTIIS  177 

Since  matter  and  foni-  are  tlie  only  reality  that  exists, 
there  is  no  such  thing  as  (iod  or  go'l-'-  J'^^'^'O  conception  of 
God  that  has  been  held  among  men  is  purely  imaginative, 
and  consetjuently  harmful. 

The  teaching  about  the  guru  himself  is  the  key  to  the  whole 
Hfe  of  the  sect.  He  is  ll,c  highest  re>ult  of  the  evolution  of 
the  universe.  He  has  evolved  the  liighest  powers  that  any 
being  on  this  earth  has  ever  had.  Xay,  lu-  possesses  in  his 
soul  all  the  powers  of  the  Complete  Higher  Life  and  is  its 
highest  ideal.  Hence  many  of  the  tillis  used  of  Hindu  gods 
are  conferred  upon  him.  He  is  Maliamananiya  I'ujaniya  f^ri 
Dcva  Gum  Bhagavan  (the  Most  Reverend,  Most  Worshipful, 
Most  K.Kalted,  Divine  Teacher  and  HIe-std  Lonl).  Since  he 
became  the  god  of  the  Samaj,  he  has  tended  to  withdraw  into 
seclusion.  He  no  longer  ligures  in  the  i)ublii  life  oi  Lahore. 
He  seldom  instructs  any  one  except  his  own  disciples,  \vr\- 
seldom  gives  outsiders  inter%  iews,  and  delivers  addresses  o.ily 
in  meetings  of  the  Samaj.  Much  is  made  of  the  vow  he  is 
said  to  have  taken  in  1S82.  Much  is  also  made  of  his 
sacrifices. 

The  guru  leaches  and  practises  spiritualism.  Teing  the 
summit  of  all  evolution,  h  ■  possesses  powers  whereby  he  is 
able  to  sec  into  the  oilier  world,  and  to  have  i)ersonal  deal- 
ings,through  mediums,  with  souls  ihei^  .  Heslates  that  many 
of  his  own  di'ad  relati\es  ha\e  become  con\ inced  of  the  truth 
of  his  teaching,  and  have  found  salvation  through  him.  He 
delivers  addresses  to  spirits  who  assemble  from  lime  to  lime 
to  hear  him  al  the  Samaj  building. 

Transmigration  is  denied.  This  is  one  of  the  elements 
of  Brahma  leaching  which  have  been  carried  t)ver  into  the  new- 
period. 

5.  Those  who  wisli  to  Ijccome  members  of  the  Samaj  have 
to  lake  the  following  ten  vows.' 

1 .1  Di.i'o^.ie  about  the  Dt.j  SjkjJ.  14--16. 


M 

i 

k 
111 


b 


J, 


I 


a  J 


178     MODERN  RF.LIC.IOUS  MOVEMFA'TS  IN  INDIA 

1.  I  shall  not  commit  the  following  four  sins  relating  to  m} 
profession  or  calling :  — 

(a)  I  shall  not  take  bribe. 

(b)  I  shall  not  weigh  or  measure  anything  .nore  or  less, 
with  a  motive  of  cheating  some  one. 

(( )  I  shall  not  substitute  one  thing  f.  r  another  with  a  view 
to    heating  some  one. 

((/)  When  certain  remuncation  for  a  certain  work  or  i)ricc 
of  a  thing  has  been  agreed  ui>on,  I  shall  not  dishonestly  pay  less 
or  take  more  than  is  due  according  to  the  agreement. 

2.  I  shall  not  commit  theft. 

,^  I  shall  not  withhold  anything  borrowed  by  or  entrusted 
to  me. 

4.  I  shall  not  rob  any  person  of  his  money,  land  or  any  other 
article  by  force  or  fraud. 

5.  I  shall  not  gamble  or  do  any  act  which  involves  loss  or 
gain  of  money  or  property  through  betting. 

6.  I  shall  not  lead  a  useless  life  whon  I  am  able  to  do  some 
work. 

7.  I  shall  not  commit  adultery,  polygamy,  or  any  unnatu  al 
crime. 

8.  I  shall  not  use,  prepare,  cultivate,  buy  or  sell,  or  give  to 
any  person  any  intoxicant  such  as  Wine,  Opium,  Hhang,  To- 
bacco, Charas,  Chandoo,  Cocaine,  etc.,  for  the  purpo.se  of  in- 
toxication. 

Q.  I  shall  not  eat  flesh  or  eggs  myself,  or  give  or  direct 
others  to  eat  flesh  or  eggs  or  anything  made  thereof. 

10.  I  shall  not  kill  any  sentient  being,  barring  certain  right 
occasions. 

When  any  one  wants  to  become  a  member  of  the  Siimaj,  he 
writes  a  letter  to  the  guru,  putting  into  i'  a  catalogue  of  all 
his  past  sins,  telling  how  he  has  been  urought  to  a  better 


RKKORM   CHFXKED  BY  DEFENCE  OF  OLD  FAITHS  179 


mind  by  the  guru,  and  pronasing  to  give  them  up.  From  time 
to  tin\i'  thereafter  he  writes  in  a  similar  strain.  All  these 
documents  the  guru  preservi's  most  carefully.' 

6.  the  guru  is  selilom  present  at  the  regular  devotional 
meeliiiK^  of  the  S.imaj,  hut  Iiis  photograph  hangs  iK-fore  the 
congregation.  An  image  would  be  used;  but  Wlherto  the 
cost  ha^  st(R)d  in  the  way.  When  the  people  have  ..ssembled, 
all  stand  up,  .ind  thi-  conductor  offers  a  tray  of  flowers  to 
the  ix)rtrail,*  or  hangs  a  garland  round  It.  All  then  bend 
low  in  adoration.  The  stolra,  a  Sanskrii  hymn  in  i)raise 
of  the  guru,  is  then  sung  by  all,  and  a  Ilimli  translation  is 
read  by  the  conductor.  All  then  prostrate  themselves  before 
the  iwrtrait.  When  all  are  seated,  the  conductor  otTers 
prayer  to  the  guru.  Then  a  hymn  is  sung.  This  is  oflcP 
followed  by  a  sermon,  or  a  me  litation  on  the  virtues  of  the 
guru,  and  another  hymn  ;  or  a  passage  is  read  from  the  Dna 
^dslra.  The  conductor  or  some  other  one  then  closes  the 
meeting  with  another  prayer.  The  burning  of  incense  and 
the  waving  of  lights  {dniti)  before  the  portrait  were  originally 
parts  of  the  service,  but  they  have  been  discontinued.  When 
the  guru  himself  I.,  present,  the  service  centres  in  him;  and 
when  members  call  on  him,  they  prostrate  themselves  at  his 
feet.     His  birthday  is  the  anniversary  of  the  Samaj. 

7.  The  methods  of  the  Samaj  are  practicalh'  all  Christian. 
Many  of  them  the  guru  brought  with  him  from  the  Brahma 
Samaj;  the  rest  have  been  copied  direct  from  Christian 
missions.  The  Samaj  has  missionaiies,  and  also  lay- workers, 
both  men  and  women.  They  have  two  High  Schools,  a  num- 
ber of  Primary  Schools,  a  School  for  the  Depressed  Classes, 
and  a  Training  College  for  mission  workers,  called  the  Bikdsh- 
dlai,  or  House  of  Development,  A  go(xl  deal  of  atten''  >n 
is  given  to  female  education.    They  ha-,  e  a  successful  Board- 

'  Cf.  p.  182,  below. 

»  Cf.  the  Ricihi  Soimis.  D.  160  f  .  above,  and  Theosophy.  p.  201,  below. 


If^. 


rt«.l 


iSo     MODKRN   RKl.KilOLS  MOVEMENTS  IN  INDIA 

Ing  Sth<H>l  fur  (iirls  at  lirtizciHjrc,  tcai  hing  u|)  ttj  the  Matricu- 
lation Standard.  Thty  do  a  little  nudiial  w«irk,  have  two 
Wi<lows'  Ilonus,  antl  have  held  Industrial  Kxliihitions.  They 
lay  a  K"<xI  <le-il  <>f  •'tre^^  on  s«Kiul  rrl.  'n,  as  we  have  already 
soi-n,  and  rmUavour  to  <lo a  little  mh ial  Mr\ icr.  They  have  a 
'IVtnperance  League  and  a  \'egetarian  Ltai^ue.' 

Literature  is  nnuh  usid  in  sprtading  the  tcathing  of  the 
Saniilj.  The  K'^iru's  iliirf  work  is  a  Hindi  book,  tlu-  Dnii 
.^tlstrii,  i  e  ,  thi'  Diviiu'  Sc  riplurr,  whiih,  he  Im  liivis,  isdt>tined 
to  i(lii)sc  all  the  saered  iMKjk.s  of  the  world.  The  |M>rtrait 
of  the  Kuru  wliii  h  forms  the  frontispiece  of  the  Dna  .^Jstra  is 
rei)ro<lucc<l  in  the  plate  facing  page  ij6.  There  are  a  few 
more  books  of  sonic  si/c  in  Hiiull  which  expound  the  principles 
of  their  doctrine;  and  there  are  a  great  many  pam|>hlets  in 
Hindi,  Urdu,  SimHiIand  Knglish.  A  scries  »,(  sthtMilbooks  in 
Hindi  has  been  pul)lished.  Four  journals  ari-  published;  an 
Knglish  monthly,  called  the  Scictin-Grouudid  Kilit^ioii,  an 
Anglo-SindhI  monthly,  called  the  Sindlt-V pakarak,  an  UrdQ 
fortnightly,  called  ./k^'i»«  Tattva,  and  a  Hindi  monthly,  (.died 
the  Sruak,  which  is  meant  only  for  those  belonging  to  the 
Samaj. 

The  Reports  read  at  the  Anniversary  Meetings  tell  of  steady 
expansion.'  Lahore  and  Firozei)ore  are  the  two  chief  centres 
of  the  work  ;  but  members  from  Sindh,  Baluchistan,  the  N. 
W.  Frontier  Province  and  the  United  Provinces  attend  the 
annual  meetings. 

8.  The  sources  and  connections  of  the  system  stand  out 
quite  clear.  The  scientific  elements  are  fairly  prominent : 
the  conceptions  of  life,  seed,  soil,  growth,  evolution,  progress, 
degeneration,  extinction,  are  scattered  throughout  the  litera- 
ture. Originally,  the  guru  see..is  to  have  been  considerably 
influenced  by  Drummond's  Natural  Law  in  the  Spiritual 

'  .'Ml  this  may  be  found  in  the  Dialogue  about  the  Dna  SamAj. 
^ISR.,XX,  :5s;  XXI,  ;o7,  157;  XXiii,  :35. 


RKFOKM   (  ni.(  KF.D  BY  DFFKNCK  OF  OLD  FAITIIS  l8i 


World;  hut  his  I.Uir  thdiiuht  is  drawn  mainly  from  SiHm«T. 
Hinduism  shews  it  rh  in  ihf  Sani.1j  in  the  heiiifs  iIidu'  the 
Kuru  and  in  the  w.irship,  and  lit;i,'rrs  on  in  the  prat  tii  e  of .  asle, 
thouj^h  transniitrratiiin  ha>  htcn  expelled,  ami  in  the  stress 
laid  nn  vefjetariani^in  and  on  the  preM  rvation  of  animal  life. 
I  he  inthieme  of  l'hri>tianity  is  \i^il>le  ihrouKlioul,  ihielly 
in  the  vij;orous  moral  Mnse  whiih  (  harat  teri/,es  the  dot  trine 
of  salvation,  and  in  the  tlaim  made  ii\  every  re|>ort,  that  nu- 
merous indi\i<luals  have  been  saved  from  various  forms  of 
viee  by  the  teaehinK  "f  the  S.im.lj ; '  alM.  in  'he  r.jettion  of 
transmij^'ration,  in  the  demand  for  social  reform,  and  in  the 
pra<ti(al  ninlHKls  employed.  The  filinious  athei-m  of  the 
Samaj  remind-,  one  of  C\)mtism.  but  the  jnoition  of  the  puru 
is  distinctly  Hindu.  Curiously  enough,  his  diKtrine  of  con- 
ditional immortdity  is  not  unlike  that  preadud  by  the  Rev, 
KdwanI  White  in  London,  "-horlly  before  the  rise  of  the  Ueva 
Samaj. 

<).  ;\11  went  fairly  well  with  the  SamSj  until  igi^,  when  the 
guru  took  two  measures  whi.h  have  raised  a  --torm.  He 
api>ointed  his  own  second  son,  Dexanami,  \\iio  keeps  an  ath- 
letic store  in  Lahore,  to  succeed  him.  Naturally,  Dev  Ratan, 
who  has  been  associated  with  him  for  twenty-four  yiars,  and 
for  many  years  has  been  his  ri^'ht  haiul.  did  nut  think  this 
quite  the  ri}^ht  api>oinlmenl.  In  the  secoml  plaie  he  pub- 
lished a  b<x)k,  called  Bifinnn-Muiak  Taltva  Siksli^i,  in  which 
he  declared  himself  the  perfect  ideal,  the  perfect  object  of 
worshii),  the  perfect  jriv.jr  of  life,  perfection  and  salvation  for 
all  mankind.  No  one  has  been  etjual  '  him  in  the  p.ist ;  no 
one  will  ever  equal  him  in  the  future,  The  worship  of  all 
other  bcinps.  whether  imaginary  rimIs  and  g(xid'jsses  or  real 
men,  should  be  abandoned  as  harmful. 

The  consequence  is  that  Dev  Ratan,  the  one  considerable 

'  Sec,  for  example,  the  Dialogue,  19.    Cf.  Madame  BlavatbLy's  txjasts, 


.rrm'li  '  ii»: 


J 


i8i     MODERN  RKUfllors  MOVEMENTS  IN  INDIA 

man  in  the  nummi-nt  afUr  tiic  guru,  ha»  mtnltil  from  Ihr 
Samaj  i  ami  tmc  of  the  mwjs  of  thf  Kuru,  his  hrotht-r  inlaw,  hi* 
siiitcr-inLiw,  two  graduuttn  ami  %t>nw  othtn  havf  lumv  out 
with  him.  The  hulk  of  ihr  numlH  r^.  liuvf,  howrvcr,  nmaimcl. 
Thr  s«'c»il»Ts  ha\e  formi-d  //«•  Sofirty  ]\>r  the  I'romolion  of 
Higher  Life.  Their  |K)!*Jtion  is  the  old  itadiinK  without  thi' 
gtiru.  Meantime  the  Kuru  has  |ul)li-*hiil  the  htti-rs  of  confes- 
sion '  written  to  him  by  Dev  Katan  in  former  years,  and  >eeks 
to  show  from  them  what  a  had  man  he  is;  a  priweedinfj 
which  suKKists  niany  thoughts.  What  the  outcome  of  all 
this  will  he  no  one  can  tell. 

LirfkArmn,  -OrrKiAt:  DnaiiUIra,  hy  S.  N.  ARnihotri, 
Lahore,  Jivan  I'ress,  Rs  s  Cnie  ihiif  striplure  of  thf  S.im.lj ; 
in  Hifull  )  Mi'  />A.;rm,  l.ahnrr.  Dcva  Samaj  OIVkc,  pri.  i-  \\  as. 
(An  account  of  the  tcuihiiiR  of  thf  s  ft.  in  KnKli-h,  i"  lif'y  pages) 
A  Diidoguc  about  Ihr  Ihr  Sam  J.  Lahore,  The  Jivan  I  nss,  igij, 
I  an  (A  brief  arrount  of  the  SaniAj  an.l  its  work  )  CiiiriiAL; 
Pamiil  Agnihotri  ,md  th,-  Dn.i  S.im.lj.  by  Dr  II  D  (;riswol(l,  Lahore, 
i(;o^).  (A  flear  anouni  of  the  SanLlj  )  .1  Leiturr  on  I'.tmlil  S.  iV. 
ARnihotri  and  Ills  Athrislk  Propaganda,  by  Kashi  Ram,  Lahore, 
N.  \V.  Indian  Press,  iqo8. 

II.  Two  Minor  Citrus 

Two  younj?  Hindus,  helonRing  to  our  own  day,  the  one  a 
TeluRU,  the  other  a  Tamil,  have  laih  sketched  a  system  and 
gathered  a  fewilisciples.  Hoth  have  been  dieplN  inlluenced  hy 
Christ;  yet,  the  main  teaching;  of  eacii  is  Hindu;  and  they 
both  wish  to  be  worshi[)ped  as  mirus.  They  are  of  no  im- 
IM)rtancc  as  leaders,  but  their  teachins  may  be  worth  notice 
as  further  evidence  of  the  character  of  Indian  thought  to-day. 

I.  The  TeluRU  pini '  is  not  quite  ready  yet  to  appear  in 
public  to  e.K|M)und  Ids  system.  His  thought,  as  it  at  present 
exists  in  his  mind,  seems  to  be  fundamentally  Hindu,  but  with 


'  r.  178,  atM)ve. 
'  My  i.-far— .ir.t 


%i:z^tii:zT, 


...1 1 


RKKOR.M   (  in;i  KhU   »Y   UfcFEM  K  ol    OLD   FAITHS  iMj 

ii  K(kk|  .Ual  of  Cliri-liariity  workrcl  int..  it.  ICf  <lctiarr ,  that 
hi,  M^t.m  i,  h>r  .ill  nun,  ami  that  he  sti.a'*  what  h  g.Mnl 
from  all  r»li>{ii»ns. 

At  |)r»"»«nt  hi-  v.-nn  to  Ik-  a  panthri>»t.  The  whole  w.irld 
i,  (I0.I,  ami  we  are  part  of  (l.xl.  (mmI  i>.  m.t  a  Spirit,  (lo-l  is 
n..t  S,it.  (  hit.  An.inJa.  ex.  ept  in  so  far  an  the  univer-w-  d.-k-rve* 
the'M-  titles.  (i.H I  it  mm  moral.  He  hat  no  will,  lie  <1<k-<» 
not  ait.  lie  (l.Hs  not  listen  to  prayer,  ami  .hMt  not  reieive 
sai  rill.  e.  (i.nl  iloet  not  answer  prayer :  prayer  automatically 
answers  it-.  If. 

He  lomUmns  idolatry  entirely. 

II.-  limls  all  trnt-ipliysies  in  the  A'/\w</<J.  He  acknowledges 
tliat  Hiti.lu  myth.iIoKy  is  absurd,  and  explains  Hr.ihni.l  as 
slliiila,  i.e.,  the  material  world,  Vishnu  as  itnlalikaratiii,  i.e. 
man's  inner  f.uulties,  ami  !^iva  at  the  llrst  cause.  He  a^sirts 
that  there  i-.  mi  mytli..lo>,'y  in  th.'  Hif^idl.t.  He  is  writing  a 
Commentary  on  it.  In  his  attitude  to  the  Kik  he  stands  very 
near  Dayanamla. 

He  bids  his  followers  concentrate  the  mind  on  certain  words 
or  phrases  from  the  Kii^nnU  («-.j?.  the  tlayatrl,  the  most  fam.)us 
of  Hindu  prayers),  because  he  holds  they  are  instim  t  with 
meaning.  They  are  to  concentrate  the  miii.l  on  that,  until 
only  one  thought  rem.iins.  He  believes  in  the  j>owcr  of  Voga 
methods,  but  siys  they  are  dangerous. 

He  calls  fsunkara  and  Bud.lha  great  i)hilosophers.  He  has 
not  much  res[)ect  for  Muhammad.  He  acknowledges  that  the 
Cltil  is  n.)t  an  utterance  of  Krishna. 

He  says  the  worl.l  is  .  ternal.  He  does  not  believe  in  the 
re-creation  and  destru.  ti.m  of  the  world.  He  believes  in 
karma  and  transmigration;  but  he  does  not  seek  deliverance 
himself  at  all ;  nor  doe,-,  he  admire  men  who  seek  deliverance. 
He  desires  rebirth,  in  ord'-r  to  work  for  the  good  of  humanity. 
This  is  curiously  like  the  altitude  ascribed  to  the  Bodhisatlvas 
in  Muhayana  Buddhibiu. 


fl 

I 


at' 


Sir 


i   ti 


tH4     MontRN    KJ.U«ilOLS   MOM  MINTS   IN    INDIA 


i 


11^ 


I  i 


Nforal  law  i^  iiu<li*  hy  man  What  U  l»r«t  (or  ntnkty  U 
moral.  In  nmral  iu  tioii  hv  wmiM  iulvinr  u«  ti)  lopy  Jimj* 
III-  h.il.U  th.it  thf  \\U-  o(  Jiiu"*  IV .i«  inlinly  givi n  up  to  tloing 
KihhI,  ami  hr  nas*  that  llr  «l>nl  dir  nun  lli*  al'M»  (|t«larr« 
that  Jf%u->  is  now  a  livinR  ;.tiKtl.  who  tan  an^wir  tin-  itrajc-r* 
nf  ('hri*tian>^ 

lie  urK«>  hi'*  (nl!<iw«r«  alKivr  all  fhinRi  t\%t  to  philanthropii 
.!<  tion  lie  aUo  iir^'i*  tlum  to  prayer  an«l  moral  »« lion.  Uc 
inMHts  on  moral  av  rtii  i-^ni 

II.'  JH  a  Uralunan;  y>l  hr  rat*  with  Christian*  in  iMHrrt. 
Ill'  in  in  favour  of  mi.Xf<l  marriaurs,  rvrn  iK-twrrn  jH'opIr  ol 
iJitTtrint  rail''*.  IIi-  in  anxious  to  makr  RrAhman*  lf"*s  ron- 
Htrvativf ;  hut,  a:*  he  has  not  yit  apiH-ari-d  (uihlii  ly  ai  a 
tiailur,  he  tontvaU  hi*  anti  rastr  trn«liniit«.  Hi-  is  op 
j)c>s«h|  to  |M)ly>famy,  hut  is  not  in  favour  of  widow-rmiarriaK*'. 
nor  in  favovir  of  marrvinj,'  ^iris  aftrr  pulnrty.  'Hir  a^i-  of 
"hf  marriam'  of  men  ounht  to  i  raisttl.  IIi-  U  a  n\arrir<i  man 
with  a  family.  lit-  lays  no  stress  on  the  monastic  life,  hut 
makes  working  f<»r  humanity  the  prime  tliin>(. 

niounh  he  has  not  pnx  laimed  hims.  If  a  puhlie  teat  her  as 
yet.  he  has  nathend  a  numl)er  of  friends  around  him  ami 
ft»rmtd  a  >ort  of  ■'Otitty  Weekly  or  fortnightly  a  meeting 
is  held.  He  presides;  some  one  rea<ls  a  pajK'r  in  Sanskrit, 
ami  he  (onmients  on  it. 

The  di>u|)les  eon>ider  him  worthy  of  divine  honour.  Each 
l)Ows  flown  inilividu.'.lly  to  him. 

2.  The  younn  Tamil  has  heen  rash  enough  to  puhlish  a 
little  hook  to  explain  his  jwi^ition.  It  is  simply  a  rhetorical 
exercise,  containin^;  no  sv-tematic  thinking.  The  elements 
contained  in  it  are  drawn  mainly  from  the  Saiva  Sidtlhinta 
ami  from  Christianity,  hut  Vai>hnavism  is  not  (juite  nej;Kct( d. 
The  Christian  elements  are  distinctly  suhordina  te  to  the  I  lindu , 
and  the  nee<l  of  the  guru  is  one  of  the  most  prtmiinent  point". 
He  desLi  Iocs,  ii'i  a  inysucdl  way,  his  own  meeting  •.vslij  his  giifU, 


RnoRM  (ni(kH)  liv  uirr.M  j.  «u  old  kvuhh  »8^ 

whom  he  lull^  thi*  Atu>intr<l.  anil  In  whom  hi*  aUrilaiir*  hit 
(utuirMoii  ili«  hiiiKuaKf  thruiighout  i»  nuMltllrtl  «in  Ihr 
Hibk,  but  in  rvrry  «»»«•  Chrt'ttiaii  tnilh  ii  voLitili'.«<l.  in 
.T*  to  lK-»om«'  r<|uival«'nt  to  lliiulu  il>Ktrini-  Haptiim.  tlir 
llolv  (ihoHt,  R.-sfim-ration,  thi-  KitiKilorn  <>l  (iml,  i;f.  rn.il  I.il.  . 
Jirnl  othti  -mih  plirivt  ari-  vatltrol  .ilioiit  hii  Imk'i"  «\»r> 
whirr,  atxi  nutiy  t'-xt*  an- ijiiot.il  from  tlu  (i«M|HU.  Iiutall 
an-  iniptitil  of  the ir  rial  iiuaiiinK 


rs  -. 


CILVPTKR  IV 

FULL  DEFENCE  OF   THE  OLD  RELIGIONS 

1870  1913 

At  the  beginning  of  our  third  chapter  we  noted  the  rise  in 
India  about  1870  of  a  new  sjiirit,  which  generated  many 
religious  movements,  roughly  divisible  into  two  scries,  one 
mark'd  by  ilefence  of  the  old,  tempered  l)y  reform,  the  other 
eager  to  defend  the  old  in  almost  every  particular.  We  deal 
with  this  latter  series  in  this  chapter. 


I.  Beginnings 

The  earliest  stirrings  of  the  new  spirit  appeared  in  and 
around  Calcutta,  m  1872  Raj  Xarayan  Bose,  one  of  the 
leaders  of  t'ne  Adi  Brahma  Samiij,'  delivered  a  lecture  on  The 
Superiority  of  Hinduism  over  all  oilier  Forms  of  Faith ^^  which 
attracted  n.  good  tK  al  of  attention.  The  very  next  year,  the 
idea  of  the  ecjuality  of  all  religions,  which  has  become  so 
closely  associated  these  last  thirty  years  with  the  defence  of 
Hinduism,  found  organized  expression  ai  Jarahanagar,  a  few 
miles  to  the  ncrth  of  Calcutta.  Mr.  Sasipada  Banurji,  a 
Kulln  Brahman,  who  had  early  turned  to  various  forms  of 
social  service,  and  had  become  a  member  of  the  Brahma 
Samaj  in  1865,  established  a  religious  association,  which  he 
called  the  Sadharan  Dharma  Sab'id,  or  General  Religious 
Association,  in  which  Hindus,  Brahmas,  Christi.'      Buddhists 


li  i 


'  p.  46,  above. 


'  UBS.,  \     ,J. 


\l.\ 


FULL  DEFENCE  OF  THE  DLD  RELIGIONS       187 

and  Muslims  v.orc allowed  freily  to cxpicss  Uuir  own  religious 
hfliffs,  so  lont'  '.^  '<••■  condinincd  no  one.  The  following 
is  a  <li'scri|>fi(»i    >!  iNwink: 

Its  two  m-  '1  >\u^<  -  wir/,  first,  a  spiritual  union,  hdd 
ov»Ty  wfck ,  of  ''u  h.H.iwtrs  o'  ariou.  religions  on  the  l)asis 
of  (ommoiily-arccptcd  i;r:r,wplfs  -a  uni<'n  in  which  prayers 
and  other  spiritual  exercises  took  place  and  were  joined  in  by 
all ;  and.  secondly,  a  platform  for  the  preaching  of  diverse 
ni)inions  t«y  their  advocates,  a  platform  where  the  most  perfect 
freedom  and  toieiation  were  allowed  consistently  with  brotherly 
ftelinK  and  Kereral  co-operation ;  for  no  one  was  allowed  to 
vilify  or  ridicule  the  beliefs  and  practices  of  another.' 

The  work  has  died  out  at  Barahanagar.  But,  within  recent 
years,  Mr.  Banurji  has  started  it  again  in  Calcutta.  The 
institution  is  n«..ne(l  the  DccaLs'iu  or  "  Divine  Hou.se. "^  The 
building  is  ids  o.vn,  and  stands  in  the  compound  of  ttie  Sadh- 
aran  Barhnia  Samaj.  Ho  has  made  over  this  property  to  a 
group  of  trustees,  so  that  it  may  be  used  for  the  purjioses 
describefi  l)y  the  donor.  It  is  most  curious  to  note  how  sim- 
ilar Sasipada's  original  idea  is  to  those  wliich.  a  few  years 
later,  were  expressed  by  Ramakri.shna,  and  later  still,  by 
Theosophists. 

We  may  also  note  that  in  1873,  at  the  very  time  when  he  was 
starting  his  General  Religious  Assoc  iation  at  Barahanagar,  a 
group  of  Hindus  formed  in  Calcutta  the  Sandkina  DItarma 
Kaksbini  Sabhd,  or  Associatit)n  for  the  Defence  of  the  Eternal 
Religion.  They  were  anxious  to  found  a  Sanskrit  School  in 
the  city  to  counteract  modern  tendencies.  One  of  the  reasons 
why  Dayananda  Sarasvati  visited  Calcutta  was  that  he  hoped 
to  help  this  society.'  A  few  years  later  the  Hindus  of  the 
South  began  to  move  in  the  same  direction,  as  we  shall  see. 

'  The  Dndlaya,  by  S.  N.  Tattvabhushan,  lo- 

» Ih.,  26. 

'S-Mtni  DayanandSaraswati,  28,  Madras,  Natesan.    Cf.  above,  p.  109. 


i 


i! 


•1 


*  Jj- 


188     MODERN  RELIGIOUS  MONEMENTS  IN  INDIA 


2.  Ramakrisuna  Paramaiiamsa 

But  the  man  who  really  made  these  idvas  current  coin  in 
India  was  a  Bengali  ascetic,  known  as  Ramakrishna  Para- 
maharhsa. 

I.  Gadadhar  Chatterji'  was  horn  in  the  village  of  Kamar- 
pukurinthe  Iloogly  districtof  Bengal,  on  the  20th  of  February, 
1834,''  in  a  poor  but  orthodox  Brahman  family.  The  accounts 
which  are  published  of  liis  life  already  tend  to  be  mythical. 
Even  tlie  best  biography  that  exists,  which  was  written  i)y  one 
of  his  pupils,  and  published  by  Max  Muller,  decidedly  tends 
hcri.  and  there  towards  the  marvellous ;  ami  a  large  volume, 
published  by  another  of  his  disciples,  and  called  the  Gospel 
oj  SriRdmakrislina,  imitates  the  Christian  Gosnels  so  carefully 
in  many  minor  [wints  that  one  wonders  how  far  the  assimila- 
tion has  gone.  Yet  the  main  events  of  his  life  stand  out  cjuite 
clear,  so  that  we  can  trace,  in  large  measure,  the  growth  of  this 
gifted  man's  mind. 

Even  when  quite  a  boy,  he  showed  wonderful  powers  of 
memory  and  considerable  interest  in  religious  books  and 
stories.  He  received  no  education.  His  father  died  when 
he  was  about  seventeen ;  and  he  then  went  with  his  elder 
brother.  Pandit  Ram  Kumar,  down  to  Calcutta,  to  try  to 
make  a  living.  For  some  time  he  was  employed  as  pujdri, 
or  ministrant,  in  certain  Hindu  families  in  the  northern  part 
of  the  city,  his  duty  being  to  see  to  the  worship  of  the  house- 
hold idols.  But  a  wealthy  Bengali  lady  built  rather  a  strik- 
ing temple  at  Dakshinesvara,  four  miles  north  of  Calcutta,  on 
the  bank  of  the  Hugli  River ;  and.  when  this  temple  was  opened 
on  the  31st  of  May,  1855,  his  elder  brother  was  appointed 
chief  priest.  Soon  after,  Gadadhar  was  appointed  one  of  the 
assistant  priests. 

'  The  details  of  his  life  arc  taken  mainly  from  Max  Muller's  Ramakrishna. 
Where  I  difler  from  him,  I  give  my  authority. 

'  See  the  Gospel  of  R.,  p.  i.     Miiller'.  date  is  clearly  wrong. 


LXL   DKl  KNCE  OF  TIIK  OLD   RELKilON'S       i8y 


The  two  brotlurs  were  now  in  comfortable  circumstances; 
but  almost  at  once  religion  l)ej,'an  to  assert  itself  in  IJadadhar's 
life.  The  form  whii ii  his  reli);ious  passion  took  was  a  fer\ent 
worship  of  the  image  of  Kali  in  the  temple.  He  thought  of 
her  as  the  mother  of  the  universe,  and  as  his  own  mother. 
The  following  fjuotation  is  from  Max  M tiller's  life  : ' 

He  now  bcRan  to  look  upon  the  imaRe  of  the  KO<ldcss  Kail 
as  his  mother  and  the  mother  of  the  universe.  He  believed  it 
to  be  living  and  breathing  and  taking  food  out  i.  his  hand. 
.After  the  regular  forms  of  worship  he  would  sit  there  for  hours 
and  hours,  singing  hymns  and  talking  and  praying  to  her  as 
a  child  to  his  mother,  till  he  lost  all  consciousness  of  the  out- 
ward world. 

In  his  religious  ecstasy  he  would  pass  into  that  form  of  trance 
which  is  called  in  Ilinrluism  samddhi.  When  th's  came  on 
him,  he  became  unconscious.  He  would  sit  in  a  fixed  posi- 
tion for  a  short  time,  or  it  might  be  for  hours,  and  would  then 
slowly  return  to  consciousness.  When  he  was  in  this  condi- 
tion, the  best  doctors  could  fmd  no  trace  of  pulse  or  of  heart 
action.-  It  is  also  said  that  he  already  had  the  power  oi  i 
ducing  SiundJIii  in  others.  This  trance  is  clearly  a  forn  of 
hypnotism. 

His  mother  and  brothers,  thinking  that  marriage  would 
make  him  more  L'kc  ordinary  people,  took  him  home,  and  had 
him  married.  This  was  in  1859.  He  was  then  twenty-five 
years  of  age,  while  his  little  bride  was  only  six.  This  Hindu 
marriage-ceremony  is  a  full  Hindu  marriage,  and  completely 
binding  :  but  the  husband  and  wife  do  not  live  together  until 
the  little  girl-wife  is  eleven  or  twelve  years  old. 

Then  he  returned  to  the  temple,  leaving  his  little  wife  in 

her  father's  home.    But,  instead  of  getting  rid  of  his  religious 

ecstasy,  he  developed  a  new  phase.    He  now  1  ad  an  over- 

px)wering  desire  to  realize  the  existence  and  the  presence  of 

'  P.  36.  '  Rimakr-shna,  S7- 


m 
m 


l'¥ 


% 


1.«^ 


I  r       I 


■|  *' 


190     MODERN   RELIGIOUS  MOVEMENTS  IN  INUIA 

his  mother,  tho  jjoddcss.    The  following  is  from  i»ne  of  his 
disi  iples : 

"Oh  Mother!"  he  would  cry,  "show  mc  the  truth!  Art 
Thou  there  ?  Art  Thou  there  ?  1  )ost  Thou  exist  ?  Why  then 
should  I  he  left  in  iniiorance  ?  Why  c.iti  I  not  realize  ?  Words 
and  i)hiios(ij)hy  are  vain.  Vain  all  thi.  talk  cf  things  !  Truth  '. 
It  is  truth  alone  I  want  to  realize.  Truth  I  would  touch  ! 
Truth  1  seek  to  feel!"  ' 

He  believed  that  God  can  be  si  en.  He  felt  that ,  until  he  had 
seen  Kali,  he  had  not  realized  her,  and  that  ihere  was  some- 
thing wrong  with  his  devotion.  He  would  fall  into  samddlii, 
and  remain  anconseious  for  hours.  His  neglect  of  his  duties 
as  priest  of  the  temi)le  was  so  serious,  that  he  had  to  be  de- 
prived of  his  position.  He  left  the  temple,  and  livetl  in  a  little 
wood  near  b>'.  From  now  onwards  for  about  twelve  years 
he  lived  a  life  of  prayer  and  supplication,  of  severe  self-repres- 
sion, and  of  unceasing  elTort  to  reach  union  with  God  : 

Looking  back  to  these  years  of  self-torture  in  his  later  days, 
he  said,  'that  a  great  religious  tornado,  as  it  were,  raged  within 
him  during  these  years  and  made  everything  topsy-turvy.' 
He  had  no  idea  then  that  it  lasted  for  so  long  a  time.  He 
never  had  a  wink  of  sound  sleep  during  these  years,  could  not 
even  doze,  but  his  eyes  would  remain  always  open  and  fi.\ed.' 

The  first  person  who  understtxwl  him  and  helped  him,  was  a 
Brahman  nun  (sannydsini),  who  came  and  resided  in  the 
temple  for  some  time.  She  was  a  woman  of  great  beauty,  and 
considerable  learning.  She  knew  and  practised  ycf^a,  that  is, 
various  bodily  postures,  breathing  exercises,  and  forms  of  in- 
tellectual drill,  meant  for  the  progressive  restraint  of  both 
body  and  mind  and  the  development  of  supernatural  powers. 
The  books  she  knew  were  the  Tantras.  old  manuals  written  for 
the  worship  of  Kali,  and  the  exposition  of  the  theology  con- 
>  Mv  Master,  jo,  '  Rdmaskrishit'i,  4t. 


MLL  DEFl-XCE  OF  THK  OLD   RELIGIONS       iQt 


ncctcd  with  her  name.  She  umlerstcMx!  Gadadhar's  religious 
condition,  and  her  synipatliy  was  of  great  serviie  to  liim. 
She  showed  his  friends  old  V'ai^hnava  boolis  from  whiih  it 
appeared  that  the  saints  of  Bengal  of  former  days  were  alllic  ted 
just  as  he  was.  She  taught  him  all  she  kne'-  ;  and  then,  after 
a  stay  of  some  years,  dei)arted  and  was  never  seen  again. 

(Jadadhar  was  still  dissatisfied.  He  longed  for  higher 
knowledge ;  and,  fortunately,  there  came  to  the  temi)le  a  man 
named  To'.a-puri  who  was  able  to  help  him.  He  was  a  tall, 
strong,  muscular  ascetic,  who  wore  no  clothing,  and  never 
slept  under  a  roof,  but  kept  up  the  use  of  the  sacred  tire.  He 
was  some  sort  of  monk,  saniiydsi,  but  he  cannot  have  belonged 
to  any  of  the  great  orders,  else  he  woulil  not  have  had  a  fire. 
The  system  of  jihilosophy  which  he  followed  was  the  monistic 
Wdanta,  as  taught  by  Sankaracliarya.  The  doctrines  are 
that  (rtKl  is  impersonal,  that  the  human  spirit  is  identical  with 
(I<xl,  and  that  the  world  is  an  illusion.  This  he  expounded  to 
Gadadhar;  and  the  latter  [)roved  a  quick  pupil.  He  also 
taught  him  the  highest  stage  of  religious  trance,  ninnkalpa 
samdd/ii,  in  wliich  not  a  trace  of  consciousness  remains.  But 
the  master  also  learned  much  from  the  pupil;  so  that  he 
stayed  eleven  months  with  him.  He  initiated  Gadadhar  as  a 
monk,  sannydsi.  As  we  have  already  seen,  the  samiydsi  gives 
up  home,  property,  caste,  ornaments,  the  work  of  the  world, 
money  and  marriage.  Gadadhar  was  able  to  take  this  vow, 
because  he  had  forgotten  that  he  was  married.  WTien  a  man 
becomes  a  sannyasi,  he  takes  a  new  name.  From  this  time 
forward,  then,  he  was  known  as  Ramakrishna.  At  a  later 
date  his  friends  called  him  Paramahamsa,  a  title  bestowed 
only  on  sannyasis  of  the  most  advanced  knowledge  and 
sanctity. 

After  the  departure  of  Tota-puri,  Ramakrishna  desired  to 
remain  continuously  in  the  exalted  form  of  trance  he  had 
learnt ;  and  we  are  told  that,  for  six  months,  almost  without 


'    u 


m. 


If 

"I 


m 


-1.:^  PlJPt^ 


w^^  . 


»-■' 


.*  • 


f 


itH 


192     MODERN   RKLKllOl'S  MOVKMK.NTS  IN  INDIA 

a  break,  he  lived  in  reli^nous  unconstlousness.  His  own  ac- 
count <jf  these  ila>  s  is  as  follows : 

In  those  days  I  was  (juite  unconscious  of  the  outer  world. 
My  body  would  have  die<l  for  want  <>f  nourishment,  hut  for  a 
sJdhu  (religious  ascetic)  who  came  at  that  time  and  stayed 
there  for  three  days  for  my  sake.  He  recogni/ed  my  state  of 
Samadhi,  and  t(K)k  much  interest  to  preserve  t!'is  body,  while 
I  was  unconscious  of  its  very  existence.  He  used  to  brinj?  some 
food  every  dav,  and  when  all  metliods  failed  to  restore  sensa- 
tion or  consciousness  to  this  Ixxly  i)f  mine,  lie  would  even  strike 
me  with  a  heavy  club,  so  that  the  pain  mi^ht  bring  me  back  to 
consciousness.  Sometimes  he  succeeded  in  awakening  a  sort 
of  partial  consciousness  in  me,  and  he  would  immediately  force 
down  one  or  two  mouthfuls  of  food  before  I  was  lost  again  in 
deep  Samadhi.  Some  days  when  he  could  not  proiluce  any 
response,  even  after  a  severe  beating,  he  was  viry  sorrowful.' 

The  trance  period  passed  away,  ending  in  a  serious  illness,  but 
Ramakrishna  recovcrcil. 

He  next  sought  to  attain  the  Vaishnava  ideal  of  love  for 
God.  The  method  by  whi(h  he  tried  to  rouse  the  right 
feelings  was  to  imagine  he  was  some  one  of  the  great  devotees 
of  the  old  stories.  For  example,  he  imagined  him.self  Radha, 
Krishna's  cowherd  mistiess,  wore  woman's  attire,  s[)oke  like 
a  woman,  and  lived  among  the  women  of  liis  own  family, 
un..l  he  experienced  something  like  her  passionate  love  for 
Krishna.  After  some  time  he  felt  he  had  attained  liis  ideal : 
he  saw  the  beautiful  form  of  Krishria  in  a  trance,  and  was 
satistied. 

The  twelve  years  of  storm  and  stress  had  passed.  He  was 
at  peace.  It  was  the  year  1871.  His  wife,  who  was  now 
eighteen  years  of  age,  and  had  heard  of  his  fame,  came  to  see 
him.  Ramakrishna  explained  that  he  could  never  be  a  hus- 
band to  her.  She  replied  that  she  was  quite  satisfied  to  live 
with  him  on  his  own  terms,  if  he  would  only  enlighten  her 

'  Rdmakrishna,  49. 


■i'i. 


FLLL  DKFKN'CE  OF  THE  OLD   RELIGION'S       193 

mind,  aiul  cnabk-  her  to  see  ami  serve  CkkI.  Su  she  took  up 
her  rciidriuc  in  the  temple,  ami  became  one  nf  his  most  de- 
voted pupils,  She  survived  him,  and  spoke  in  (he  warmest 
way  of  liim  afterwards.     She  revere<l  him  as  a  divine  l>tinf;. 

The  nevt  impuU,"  that  came  to  him  was  to  n)iu|uer  his  own 
feelings  in  matters  of  caste.  Since  he  was  a  sannyasi,  he  had 
no  caste  of  liis  own  left,  according  to  the  rules  of  his  religion  ; 
yet  the  |»rejudjces  and  instinctive  feelingsof  his  Brahman  birth 
remained ;  and  he  felt  he  must  overcome  his  natural  abhor- 
rence of  low-caste  {K*oplc.  One  of  his  disciples  describes  what 
he  did  : 

In  order,  then,  that  he  might  stand  above  none,  our  Brahmin 
sought  to  identify  himself  with  the  Chandfda,  by  doing  his 
work.  He  is  the  street-cleaner,  and  the  scavenger,  touched 
by  no  one ;  and  so,  in  the  night,  this  man  possessed  himself 
of  his  brot)ms  and  utensils,  and  entering  tho.se  hidden  offices 
of  the  tem|)le  which  it  was  the  duty  of  pariahs  to  cleanse,  he 
knelt  down,  and  did  the  work  of  purification  with  his  own 
hands,  wiping  the  place  with  his  hair  I  N'or  was  this  the  only 
abasement  that  he  imposed  upon  himself.  The  temple  gave 
food  daily  to  many  beggars,  and  amongst  these  were  Mahom- 
medans,  outcasts,  and  people  of  no  character.  Waiting  till 
all  had  finished  eating,  our  Brahmin  would  collect  the  green 
leaves  that  had  formed  their  plates,  would  gather  together  the 
broken  fragments  of  food  that  they  had  left,  would  even  eat 
from  amongst  their  rejected  morsels,  iii'  would  finally  cleanse  the 
place  where  all  sorts  and  conditions  of  men  had  had  their  meal.' 

He  was  next  seized  by  the  desire  to  know  and  understand 
other  religions.  Here  are  two  quotations  which  tell  how  he 
proceeded : 

He  found  a  Mahommedan  saint  and  went  to  live  with  him ; 
he  underwent  the  discipline  prescribed  by  him,  became  a  Mahom- 
medan for  the  time  being,  lived  like  a  Mahommedan,  dressed 
like  a  Mahommedan,  and  did  everything  laid  down  in  their 
codes.' 

^  My  Master,  ii-40.  '  lb.,  ^i. 

O 


m 
I'll 

m 

if 


.*#T>""  *< 


ig4     MODF.RN   RFLIGIOrs   MOVF.MKN'TS  IN   INDIA 

III-  had  siH-ri  Jrsus  in  a  vi>iiin,  ami  fur  tlircf  days  he  (ould 
think  i)f  nothiiiK  ami  •.[wak  ul  nolhiiig  but  Jisiis  and  His  U>\v  ' 

The  result  was  that  liv  lanu'  to  llir  conduMnn  that  all  reli- 
gions  were  true,  that  tluy  wire  >inii)ly  various  paths  leading 
to  the  same  i^iMl. 

2.  IVople  nowlwum  to  vi^il  him.  (hie  of  hisihief  frieivis 
was  a  patiijit,  named  V'ai-hnava  Chatan,  who  often  went  to 
see  him,  and  now  and  then  hrounht  hini  toCah  utta.'  I).i\A 
n.mtla  Sarasvatl  met  liim  (hiring:  the  lime  whidi  he  -pent  in 
Caleutta  at  the  eml  of  1.S7.'  and  the  hepniiinn  of  1X7^.' 
About  the  year  187^  Ktshab  Ch.intlra  Sen  made  hi>  at - 
quaintanee,'  .ind  heeame  deeply  intere>ted  in  him.  He  t.dked 
aljout  him  to  hisfrientls,  and  ;iIso  wrote  about  him.  [neonse- 
quente,  eikiiated  men  from  CaKutta  be^an  to  >ro  to  the 
temi)le  to  see  Ramakri>hn,i.  From  ihi-.  tinu'  onward,  he 
made  the  aecjuaintame  of  tliose  young  men  who  became  liis 
devoted  diseiples,  and  earriid  on  his  work  after  his  death. 
Many  famous  Indians  went  to  see  him,  and  to  li>ten  to  his 
brilliant  eonversation.*  For  seven  years,  from  1.S79  to  his 
death  in  1886,  he  talked  almost  ineessantly.  He  wrote 
nothinfj,  but  his  disciples  took  down  his  sayings  in  lUiigali; 
and  several  eoUei  tions  of  them  have  been  [jublishi'd.  The 
most  convenient  eolleelion  is  tliiit  contained  in  Max  MiMler's 
Katnakrishna.  Tlw  Gospel  of  Sri  Rdmakrislina,  written  by 
I'rof  M.  N.  Gui)ta,  one  of  hi>  disciples,  consists  of  a  brief  in- 
troduction, containing  the  merest  outline  of  his  life,  and  a 
description  of  the  temple  precincts  where  he  lived,  and  then 
350  pages  of  conversations  with  friends  and  disciples.  A  good 
deal  of  the  language  is  modelled  on  the  language  of  the 
Gospels. 

According  to  his  most  famous  discijjle,  N'arendra  Xath  Dutt, 

' /JJw.i*ri\/i».i,  ?i.  ■  Ciipfl  cf  K.  (>.  '//>.,(),   i.S.>. 

*  lb.,  7.     Muller'.s  date,  p.  5^,  is  manifestly  wrong.     P.  u,  above. 

•  Cvipel  of  K.,  8-10.   1 J5,  i8i. 


'^^w:^-'k/^i^i{^^'^^-  w 


'1 


I 


4 


«^ii 


n\ii    IN 


KVMXKK  \    |V\K\MM1\«^^ 


\  ist  |..\S\Mi* 


M  M>\Mi    ]U\\  \r-kV 


Mk>.   Hi  -^^^r 


"TH 


'''4;4- 


KlU.   I)FM.S<  I,  111    Till    »H.I>   RI.I.K. ION'S       195 

u-iu.illy  i.ill«<l  S\.1n)l  Vi\<kAn.m«l.i,  he  lia.l  two  ty|K^  nf  mn- 
vcT>ali'iti,  as  rii.iy  In-  mhi  ftmii  tlu  f.ill'iwiiiK'  |>.it.i>i;r.i|»h : ' 

lie  was  ,1  W'>?iil<r(ul  nuNtiirr  nt   (umI  .nnl  iii.m      In  hi-  onli- 
f      V  slalf  lif  vMiuhl  l.ilk  III  liiinMlf  .i-^  M-rvaiil  <>(  all  nun  ami 
\    .mm.     Ill- j.Hikoi  ii|H.n  lluin  .ill  .1,  (.<mI      llr  himM-lf  would 
iii\.r  Im-  a.Mr. --I'l  .i>.  (;uru.  nr  t.ailur.     N'lvir  would  h«-  'laim 
lor  hiniMlf  any   hinh  [MiMtion.     Ho   w.nil.l   loiuli   tlu-  Kroiunl 
n  viniilly  wlun-  l>i«i t|i>ii|'l<i  liad  iro<!<Uti      Hut  i\»ry  now  and 
tlii'ii   ^iratiKf   tils  of  (lo«|  tiMiM  ii'U-«iu hs  larnc  uiMin   him      He 
th.-M  -l"''^''  "f  hiiiiMlf  as  hrin^  ,»l.|r  to  .jo  and  kh-iw  cvtrythinn. 
Ill-  ^[xikf  ,i>  II  lu'  had  ihr  |M.w.r  "I  i;i\in«  aiivthinw  to  arylxidy. 
II. •  wouj.l  -.iM-ak  of  hiniMll  a-  itir  -.inii  m.uI  that  had  Inrn  lM)rn 
J..  lure  a>  Kama,  a.  Kridina,  a-  J.  su>,  or  a>  lluddha,  liorn  anain 
as  Kaniakri>hna.     lie  told  Malluiranalha  loiijj  lulurt'  anyl.'ody 
knew  him,  that  ho  had  many  diNU|ih->  who  wi  iild  tome  to  him 
shortly,  and  \u-  km  w  all  of  thnn.     Ilr  ^aid  thai   he  wa^  free 
from  all  I'ttrnity,  ami  the  praiiins  and  struuijUs  afti-r  rtlinion 
whiih  hi-  went  through  wtrr  otily  nuant   to  show   the  iKopk- 
thr  way  to  •.alvation.     Hi-  hail  donf  all  for  thini  alone.     Hi' 
woulil  say  hi-  was  a  Nilya-mukU,  or  ctirnally  trw.  and  an  in 
carnation  of  (iod  nini>ilf. 

V  The  characUr  of  Ramakri«lina  was  sinpilarly  simple. 
lie  socnud  to  Ik-  capable  of  only  a  -in^ie  inoti\c.  n.iinely,  a 
passion  for  GtMl.  That  ruled  and  t'llln!  him.  So  completely 
did  it  dominate  him  that  many  regarded  hin.  as  a  useless,  in- 
effective man.  while  others  said  he  was  mad.  His  idea  of  dxl 
seems  cruile  and  thin  to  a  Christian  ;  yet  it  had  mastered  him ; 
ami,  when  we  follow  that  clue,  every  detail  of  his  character 
and  life  falls  into  place.  For  this  end  he  l>ecame  a  sannyisl, 
renouncing  caste,  marriage,  property,  money.  In  order  that 
his  renunciation  might  be  utterly  real,  he  F»ut  himself  through 
a  tremendous  discipline  of  repression,  imtil  his  hatred  of  money 
had  become  so  instinctive  that  his  body  would  shrink  back 
convulsively  if  he  were  touched  with  a  coin,  when  asleep ; ' 


fil 


l^ 


fi' 


V' 


A 


« '■."■ 


t:    *^"-- 


if^     MODERN  RFUGKH'S  M()VF.MICN1>  IS  INDIA 

ami  hr  hiul  -mi i iin»|u»Tri|  the*  nrx  (tfttini  t  that  rvrry  wiim»n  wa« 
U)  him  »  tiuithrr  ih\  thU  latlir  jHiiiii  IV  t'  Mi>/«>«imilar.' 
the  lirahma,  my% : 

Fi>r  long  yrari,  ihrrrforr,  he  »ay».  hr  tnailc  the  utmost 
rfft»rt«  to  !»€•  ilrlivrrrd  from  ihr  intlurnn"  o(  uomrn  lli«  hr.irt- 
rrntliiiK  <tu|)plit  .ilion'i  4n<l  |iriiyrr»  lor  lUi  h  lUliv  traru  r  'MmulimtH 
utirrrti  alou<l  in  hit  rrtn-al  on  thr  river  Me,  hroiiKht  cromU  of 
IM-opIr  who  liitlrrly  <  rini  whi-ti  he  tri«'«i,  anil  mtilil  not  h«l|» 
blr<«HinK  him  and  uiHhing  him  turtiM  \«ilh  ihtir  ulioic  hrarlit. 

ThU  %um('  pa-wlon  for  (iml,  taken  along  with  ihr  Hindu  idia 
of  (kxl,  will  explain  al<u)  thr  morr  curiou'*  and  t-iicntrii  (MiintH 
uf  his  charai  ti-r     (hu-  of  hin  own  <uiyinK<t  h : 

A  true  devotee  who  ha'*  drunk  deep  of  the  Divine  L»vr  in 
like  a  \erilat)lf  drunkard,  and,  as  such,  cannot  always  observe 
the  rule*  of  propriety* 

It  Is  from  this  iM)int  of  view  that  wr  can  understand  another  of 
Moztxmidur's  statements  about  h  n  : 

His  »|K'ech  at  limes  was  abominably  filthy.' 

He  believed  Cnxl  in  His  true  essence  to  be  im[)crsonal,  un- 
knowable, Ix-yoml  ilie  reach  of  man.     On  the  other  hanil, 
every  human  Ix-ing,  Indeed  everjihinK  that  is,  Is  a  manifesta 
U«)n  of  (kkI.     Evcrytlung  that  hap|)cns  is,  in  a  sense,  done 
by  Him : 

Gotl  tells  the  thief  to  go  and  steal,  and  at  the  same  time  warns 
the  householder  against  the  thief.* 

GcxI  is  thus  so  tnily  all  that  is,  that  in  Him  moral  distinctions 
become  tjbliterated.'  \lvrc  we  get  a  glim{>se  of  the  radiral 
distinction  Ix'twcen  Christianity  and  Hinduism.  Another 
point  in  his  conduct  will  enable  us  to  understaml  still  more 
clearly.     Since  every  human  being  is  a  manifestation  of  God, 


'  Paramakama  Rdmakritkna,  i). 
'  lb  .  6j  •  /A  .  !««. 


'  Rimiikrishmi.  lai. 

•  CSathfl  nt  S      It 


■.-<■  r*-- 


W'' 


*♦  '■ ■ 


'*y'>^  n 


rni.   nUKENTK  ok   TIIK  old   RF.I.Ii.IONH       197 

U  Kani.ikri^hti.i  hapixruil  lo  nicit  an  unf«irlim*lr,  \u  w«»nl.l 
Iciw  .l..v\ti  Infuri'  lur  in  .ulufalion  C".>r»lrii<it  with  ihU  tlir 
jnin.l  u(  ('liri»l,  »h  >  l.»\«'«l  (ftr  unfurUmatr  a>»  a  thiUI  <»(  (^ihI, 
hut  K.ulil  jjiti  \h-  i.iniiiit   util(=^  sh«  ..itm-  to  rr|Kntamr. 

I,ik«'  t\<r\  tir<liii.iry  Miixlu  kAmakri'hn.i  rvg.iti\vi\  all 
ilijlirH  as  m.itiifc^liiliiin's  t'l  Ihe  lm[>rr'«)t..)l  Siipnmr  Uv 
riMo|»iUMH  ili(  j{.hM.  ^>  Kail  as  <.nf  <.f  ihr  » lii<  f  r»).irufrttali<iM-» 
t,|  tnHl  Shi'  wan  1(1  him  llir  divine  muthi  r  .>f  tho  univiTM-, 
i!l>-i  hf  wor^hij)|H<l  hit  mon-  than  any  <>th«r  (iiviniiy.  He 
«..r-hi|>|H<l  h«r  hy  nuan'*<if  i<l<il^.  for  hi- impiiiitly  iH-litvitl 
th*'  Hirhhid'H  liin«-,  that  ihf  .lixinity  lilUrvcrv  unr.if  hi^  <»wn 
itjol-  with  hi-,  prcsini  <• '  Mi-  aKu  hil<l  ihi-  ordinary  Hindu 
jdta  ol  the  guru.     Hrre  i-<  one  of  his  ^ayin^s  ; 

Vhi-  ifi*it|il«   should  nf\«r  triliii-.c  hn  own  (Juru.     lie  nui^t 
imjfluitly    oUy    whairviT    his    duru    »ay».     -Says   a    Ikngali 

lUUplcl 

IhouKh  my  (iuru  niay  visit  tavern  and  still, 
My  (iuru  is  holy  Kai  Nityananda  still.' 

Ht  w.i    thus  a  trm  Hindu,  aiul  wa>  ready  at  any  moment 

tinif 'ml  the  whole  ol  Hindui'^m. 

I»ii.w  far  R_makri^iina  was  simply  a  veiy  devoted  Hindu 

lluid  thtn  ixxn  nothing  more  in  him,  he  mi)^'ht  have  lived  at 
II-    tijiu     sirrinK  the  last  two  thousirul  \earH      There  have 

'i!"fTi  raulirjifics  if  men  lik.-  him  in  India  But  the  living 
lines  wIh.  n  are  making;  the  new  India  pressed  in  u|H)n  him 
•oen  t^-m'  side.      !'houj;h  he  li.ui  no  KnKlish  education,  the 

■--.'■w  auiutht  ame  to  hiit>  by  'iiany  channels.  Christianity 
vn*  '^TmandinK  acccplanie  from  Hindus,  claiming  to  be  the 
•iw  nciiiffion  I'lr  the  whole  wurid,  urjiin^;  its  cihiis  on  all  men. 
J;  r.  vv.us  also  present,  but  tar  less  .ictive.  What  w.is  hi> 
■jfpaar-f  CO  the  situation  ?  \l  declared  that  all  religions  were 
Tuir    liai  in  thiir  inner  essence  they  were  identical,  and  that 

'  aer  .loovi    p.  i8q,  and  Gospel  of  R.,  187.  •  Rdrndkrishna,  ijj. 


I1 


il 


III 


"  i  ' 


:}\ 


iqS     modern  REr'GIOUS  MOVEMENTS  IN   INDIA 


each  man  should  remain  in  the  religion  in  which  he  had  been 
bom : 

A  truly  rclJRious  man  should  think  that  other  religions  also 
arc  paths  leading  to  the  truth.' 

I'Ai-ry  man  should  follow  his  (>\vn  religion.  A  Christian 
should  follow  Christianity,  a  Mohaninie<tin  should  follow 
Mohammedanism,  and  so  on.  For  the  Hindus  the  ancient 
path,  the  path  of  the  Aryan  Risliis,  is  'he  best.' 

4.  One  of  Raniakrishria's  disciples,  a  wealthy  Calcutta  man, 
named  Surendranath  Mitier,  was  keenly  interested  in  the 
result  producetl  on  Keshab  Chandra  Sen  by  his  master's 
teaching  on  this  point,'  and  employed  a  painter  to  produce 
a  syni1x)lical  i)icture,  embodying  the  idea  of  the  hannony  of 
all  religions  and  of  the  part  played  by  Ramakri>hria  in  intro- 
ducing it  to  Keshab.'  I  have  not  been  able  to  discover  with 
certainty  when  the  picture  was  painted,  but  it  was  already  in 
existence  on  the  27th  of  October,  1882.^  When  it  was  shewn 
to  Keshab,  he  exclaimed,  "  Blessed  is  the  man  who  conceived 
the  idea  of  this  picture."  At  a  later  date  the  picture  was  re- 
produced and  published  as  a  supplement  to  i'nity  and  the 
Minister,  a  weekly  paper  represcntif;  one  of  the  sub-<livisions 
into  which  the  Church  of  the  New  Dispensation  split  up  after 
the  great  leader's  death.  This  picture  is  ren.-xluced  here. 
In  the  background  are  a  Christian  church,  a  Muhammadan 
mosque,  and  a  Hindu  tinii)le.  In  front  of  the  church  stand 
Keshab  and  Ramakrishna,  Keshab  carrying  tlie  symbol  of 
the  New  Dispensation  described  above,*  and  Ramakrishria 
calling  Keshab's  attention  to  the  group  of  figures  a.  ranged  in 
front  of  the  mosque  and  the  teni])le.  In  the  middle  of  this 
group  Christ  and  Chaitanya,  a  Bengali  religious  leader  of  the 
sLxtcenth  century-/ arc  represented  dancing  together,  v.hile  a 


'  Ramiikrisliiui,  i.yj.  -  //>.,  177. 

*  Jiiiimithhiinii.  .\~arh.i.  1317  S; 

'  Gospel  oj  R.,  1  jj,  164.  •  P.  56,  above 


•■  Sec  above,  pp.  57-3. 
I'.  ;()3,  below. 


Ji  * 


(wwamim^'>f'miiamm,*MsmiaittiSf^ismig'mtBam:'''-^'''^  ^i^mnissK^^Mirm^ 


T^'-J- 


FULL  DEFENCE  OF  THE  OLD   RELIGION'S       199 

Muslim,  a  Confucian,  a  Sikh,  a  Parsec,  an  Anglicin  clerg>'- 
man  and  various  Hindus  stand  round  them,  each  carrying 
some  symbol  of  his  laith.  It  seems  to  me  that  nothing 
could  be  more  fitting  (for  I  am  writing  in  Oxford  and  the 
subject  is  most  apposite)  than  to  dedicate  this  interesting 
piece  of  theological  art  to  the  versatile  author  of  Reunion 
All  Round. 

$.  It  was  his  teaching  on  the  religions  that  laid  hold  of  his 
disciples.  He  impressed  all  who  came  in  contact  with  him  as  a 
most  sincere  soul,  a  God-intoxicated  man ;  but  what  distin- 
guished his  message  from  the  teaching  of  others  was  his  de- 
fence of  everjthing  Hindu  and  his  theory  that  all  religions  are 
true.  This  gave  his  teaching  a  universalisti-  turn,  and  pro- 
vided the  ordinary  Hindu  with  a  defence  which  he  could  use  to 
meet  Christian  criticism  and  the  Brahma  Samaj. 

His  personal  influence  over  all  who  came  within  his  range 
was  very  remarkable.     Mozoomdar  says : 

My  mind  is  still  floating  in  the  luminous  atmosphere  which 
that  wonderful  man  dilTuses  around  him  whenever  and  wher- 
ever he  goes.  My  mind  is  not  yet  disenchanted  of  the  myste- 
rious and  indefinable  pathos  which  he  pours  into  it  whenever 
he  meets  me.' 

Over  his  personal  disciples  he  exercised  a  still  more  wonderful 
power.  Their  love  and  reverence  for  him  was  boundless. 
They  worshipped  him.  Vivekananda  once  remarked  to  a 
well-known  Calcutta  citizen  of  high  character,  Dr.  Sircar : 

We  look  upon  the  Master  as  a  Person  who  is  like  God.'' 
We  otTer  to  Him  worship  bordering  on  divine  worship.' 

Here  we  have  ancient  Hindu  guru-worship  checked  in  Vivek- 
ananda's  mind  by  the  Christian  teaching  he  had  got  in  his 
college  course.  Apart  from  Christian  influence,  he  would 
have  said,  "He  is  God,  and  we  worship  him  as  God." 

>  Paramahamsa  Ramakrishiia,  i.        '  Gospd  of  R..  357-         '  ^*-i  360. 


n?: 


:^Mff^M^'^ 


-r^,;^^. 


200    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

The  picture  given  of  him  by  his  disciples  is  very  pleasing  and 
very  vivid;  yet  there  arc  not  many  personal  traits  to  notice. 
Though  he  was  a  sannyasi,  he  dressed  like  an  ordinary  Ben- 
gali, and  lived  like  one.'  Mozoomdar  in  describing  him  uses 
the  words : 

a  child-like  tenderness,  a  profound  visible  humbleness,  an 
unspeakable  sweetness  of  expression  and  a  smile  that  I  have 
seen  on  no  other  face  that  I  can  remember.* 

He  knew  no  Sanskrit  and  scarcely  any  English.  His  disciples 
would  smile  when  he  used  the  Knglish  words,  "  Thank  you." 
Indeed  he  had  no  scholarly  knowledge  even  of  Bengali.'  But 
his  conversation  was  full  of  quaint,  good  sense,  expressed  in 
vivid  homely  phrases,  and  lighted  up  here  and  there  with  a 
broad  kindly  humour.  He  was  fond  of  certain  short  allitera- 
tive phrases,  which  he  had  coined,*  expicssive  of  his  main 
religious  ideas,  such  as : 

Naham,  niham :  Tuhu,  tuhu. 

that  is,  "NotI,  not  I,  Thou,  Thou."  He  was  no  formal  teacher. 
Indeed  he  used  to  say,  "  I  am  nobody's  teacher :  I  am  every- 
body's disciple."^  He  was  a  conversationalist,  pouring  out 
his  riches  like  Samuel  Johnson. 

6.  After Ramakrishna'sdeath,'hischiefdisciplcsdccided  that 
they  must  devote  their  lives  to  the  spread  of  his  teaching. 
So  a  group  of  them  renounced  the  world  and  became  sannyasls. 
Amongst  these  by  far  the  most  prominent  has  been  Narenda 
Nath  Datta,  who  took  the  name  Vivekananda,  when  he  be- 
came a  sannyasi.  SvamI  is  a  title  of  respect  given  to  any 
sannyasi.  He  was  a  Bengali,  belonging  to  Calcutta,  a  Kayas- 
tha  by  caste,  bom  on  the  9th  of  Januarj',  1862.'    He  received 

'  Gospel  of  R.,  133.  »  Paramahamsii  Rimakrishna,  3. 

'  Rimakrishna,  62 ;  Gospel  of  R.,  194.  *  Gospel  of  R.,  196-7. 

» lb.,  337.  «  On  the  isth  March,  1886. 

'  Sec  a  brief  biography  published  by  Niicsan,  Madras. 


ili^ 


•aan&JsMJHUSSuhbiejr' 


^jatssiia&:3^^KamDSiieifi.~K. 


FULL  DEFENCE  OF  THE  OLD  RELIGIONS       201 


a  good  English  education,  taking  his  degree  from  a  Mission 
College  in  Calcutta,  and  ilistinguishing  himself  in  philosophy. 
As  a  student,  he  came  a  good  deal  under  the  influence  of  the 
Brahma  Samaj.  He  had  a  fme  voice,  and  wherever  he  went 
was  in  great  request  for  the  singing  of  Bengali  hymns.  After 
taking  his  degree,  he  began  the  study  of  law ;  but,  early  in 
1882,  an  uncle  took  him  to  see  Ranuikfishna ;  and  that  mo- 
ment became  the  turning-point  in  his  life. 

From  tie  first  Ramakrishna  singled  him  out  as  one  destined 
to  do  great  things  for  Gotl,  and  gave  him  a  great  deal  of  at- 
tention. On  his  master's  death  he  became  a  sannyisl,  as  we 
have  said,  and  then  spent  some  six  years  in  retirement  on  the 
Himalayas,  doubtless  studying  and  thinking  about  many 
things.  Among  other  places  he  is  said  to  have  visited  Tibet, 
in  order  to  study  Buddhism.  In  1892  he  emerged  from  his 
retirement,  and  toured  all  down  the  western  coast  of  India, 
going  as  far  south  as  Trevandrum,  whence  he  turned  north 
again  and  went  to  Madras.  Preparations  were  being  made  at 
that  time  for  holding  the  Parliament  of  Religions  in  Chicago. 
Some  friends  in  Madras  proi>osed  that  V'ivekananda  should  be 
sent  to  the  Parliament  to  represent  Hinduism.  Funds  were 
collected,  and  he  travelled  to  America  by  way  of  Japan. 

The  gathering  was  held  in  September,  1893 ;  and  Vivek- 
ananda  made  a  great  impression,  partly  by  his  eloquence,  partly 
by  his  striking  figure  and  picturesque  dress,  but  mainly  by  his 
new,  unheard-of  presentation  of  Hinduism.  We  shall  deal 
with  his  thought  later ;  so  that  we  need  not  delay  over  it  here. 
The  following  quotations  from  American  papers  show  how  far 
those  who  were  most  deeply  influenced  by  the  Svanil  went ; 

He  is  an  orator  by  divine  right,  and  his  strong,  intelligent 
face  in  its  picturesque  setting  of  yellow  and  orange  was  hardly 
less  interesting  than  those  earnest  words,  and  the  rich,  rhyth- 
mical utterance  he  gave  them.' 

'  Tkc  Nnr  York  CrUiqite. 


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202     MOUKRN   RELIGIOUS  MOVEMENTS  IN  INDIA 

Vivekananda  is  undoubtedly  the  greatest  figure  in  the 
Parliament  of  Religions.  After  hearing  him  we  feel  how- 
foolish  it  is  to  send  missionaries  to  this  learned  nation.' 

He  stayetl  some  time  in  America,  lecturing  and  founding 
V'edanta  s(Kietics  in  several  places.  Two  American  (iiscii)les 
joined  him,  Madame  Louise,  who  became  Sviml  Abhaya- 
nanda,  and  Mr.  Sandsberg,  who  became  Sviml  Kppanandu. 
From  America  he  crossetl  to  Kngland,  where  he  was  joined  by 
his  most  notable  disciple,  Miss  Margaret  Noble,  who  took  the 
name  Sister  Xivedita  ii.e.  dedicated). 

In  January,  iSgy,  the  SvamI  arrived  in  Colombo  with  his 
small  group  of  Western  (lisciples,  and  from  there  made  a 
triumphal  progress  all  the  way  up  through  India.  He  was 
everywhere  acclaimed  by  vast  audiences  of  Hindus  as  the 
Saviour  of  the  ancient  faith  ;  and  it  was  generally  believed 
that  America  and  England  were  being  rapidly  converted  to 
Hinduism.  There  was  no  limit  to  the  thousands  of  disciples 
with  which  the  SvamI  was  credited. 

He  at  once  set  about  organizing  regular  work.  Two  monas- 
teries were  opened,  one  at  Belur,  near  Calcutta,  the  other  at 
Mayavati  on  the  Himalayas,  near  Almora.  These  monas- 
teries are  meant  to  receive  young  men  who  have  become 
sannyasis  of  the  Ramakrishna  Mission,  as  it  is  called,  and  to 
give  them  a  training  for  their  work.  The  monastery  at  Belur 
near  Calcutta  is  the  headquarters  of  all  the  work.  The 
same  year  one  of  the  most  outstanding  features  of  the  Rama- 
krishna Mission,  its  philanthropic  activity,  was  started.  There 
was  widesj)read  famine  in  India  then  ;  and  Vivekananda  was 
able  to  gather  money,  and  to  organize  a  number  of  enthusi- 
astic followers  at  several  centres  for  the  relief  of  the  famine- 
stricken. 
But  in  1898  Vivekananda's  health  gave  way,  and  he  was 

'  i  lie  Ata   ]'urk  iiiraid. 


FULL  DF.FENCE  OF  THE  OLD   RELIOIOXS       J03 


atlviscfl  to  go  to  Britain  and  Amtrica  for  a  change.  Ho  and 
Sistir  Nivcdita  siiile*!  togtlhcr.  He  sjx'nt  but  a  sliort  time  in 
Kngland,  ami  went  on  to  America.  The  <  limate  of  California 
heliK'd  his  strength  a  giKKJ  deal,  and  he  soon  began  work  again. 
It  was  at  this  time  that  the  Vedanta  Scniety  was  founde<l  in 
San  Francisco,  and  also  the  .^dnti  Airama,  the  Peace  Retreat. 
He  went  to  New  ^'ork,  and  foundai  the  VVdanta  society- 
there.  It  was  then  arranged  that  he  should  attend  the  Con- 
gress of  Religions,  which  was  to  be  held  in  Paris  in  iqoo.  After 
attending  the  Congress,  he  returned  to  India,  but  in  very  poor 
health. 

Yet  he  could  not  be  still ;  and,  during  the  next  two  years, 
he  organized  a  goo<i  deal  of  fresh  work.  A  third  monastery 
was  founded,  in  Madras;  and  centres  of  philanthropic  efTort 
were  formed  in  Madras,  Benares  and  in  the  Murshidabad  dis- 
trict of  Bengal.  He  was  deeply  impressed  with  the  need  of 
work  and  self-sacrifice.  He  would  not  deliver  lectures,  but 
did  all  he  could  to  set  men  to  work.'  He  passed  away  rather 
unexpectedly  on  the  4th  of  July,  1902,  at  the  early  age  of 
forty. 

We  may  grasp  his  message  most  distinctly,  if  we  take  it  in 
four  parts. 

A.  All  religions  arc  true  and  good;  and, therefore,  every 
man  ought  to  remain  in  his  own  religion. 

B.  God  is  impersonal,  unknowable,  non-moral.  He  is 
manifested  in  the  whole  world,  in  all  men,  in  all  gods  and  in 
all  incarnations.  The  human  soul  is  tndy  di\ine.  All  men 
are  saints.  It  is  a  calumny  and  a  sin  to  say  that  any  human 
being  can  be  guilty  of  sin.  Idolatrj-  is  a  ver>'  healthy  and 
spiritual  form  ot  worship.  Every  particle  of  Hinduism  is  of 
value  and  must  be  retained.  The  reformers  arc  mistaken. 
In  trj-ing  to  uproot  tlie  weeds,  they  are  tearing  up  the  precious 
wheat  also : 

•/SR.,  XXI,  114. 


li 


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•'Sul-i?.  .-'-T^.:-' 


r\>SM.  '^: 


tCxJT: 


L-^XLl 


a04    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


The  old  ideu  may  be  all  superstition,  but  within  these  masses 
of  superstition  are  nuRgets  of  roUI  and  truth.  Have  you  dis- 
covered means  by  which  to  keep  that  gold  alone,  without  any 
of  the  dross  i* ' 

C.  Hindu  civilization,  since  it  springs  from  the  oldest  and 
noblest  of  religions,  is  goo«l,  iH-auUfuI  and  spiritual  in  every 
part.  The  foreigner  fails  altt)gether  to  understand  it.  All 
the  criti  m  of  European  scholars  is  erroneous,  and  ovfr>'- 
thing  that  missionaries  say  on  the  subject  is  wickwily  slander- 
ous. The  Hindu  nation  is  a  spiritual  nation.  It  has  t;iught 
the  world  in  the  past,  and  will  yet  teach  the  whole  world  again. 

D.  European  nations  and  Western  civilization  are  gross, 
material,  selfish  and  sensual ;  and  therefore  their  influence  is 
most  seriously  degrading  to  the  Hindu.  It  is  of  the  utmost 
importance  that  every  Hindu  should  do  all  in  his  power  to 
defend  his  religion  and  civilization,  and  save  Hindu  society 
from  the  poison  of  Western  influence.  Yet  the  Hindu  re- 
quires to  use  Western  methods  and  Western  education.  Nay, 
the  Hindu  must  even  give  up  his  vegetarianism,  and  become  a 
meat-eater,  it  may  be  a  beef-eater,  in  order  to  become  strong, 
and  build  up  a  powerful  civilization  once  more  on  the  soil  of 
India. 

Vivckananda  has  no  historical  conscience  whatsoever.  He 
is  ready  to  re-write  the  whole  history  of  antiquity  in  a  para- 
graph, to  demonstrate  in  a  sentence  that  China,  in  the  East, 
and  GrtH?ce  and  Rome,  in  the  West,  owed  all  their  philo.sophi- 
cal  acumen  and  every  spiritual  thought  they  had  to  the 
teachers  of  ancient  India  He  learned  the  appeal  to  history 
from  his  Western  education;  but  there  is  not  the  fainter-t 
reflection  in  his  writings  of  the  accuracy  and  careful  researcn 
which  are  the  very  life-breath  of  modern  scholarship. 

He  exercised  a  fine  influence  on  young  India  in  one  direc- 
tion.   He  summoned  his  fellow-countr>'mcn  to  stand  on  their 


FULL  DEFENCE  OF  THE  OLD  RELIGIONS       305 

own  feet,  to  trust  themselves  and  to  play  the  man ;  and  hU 
words  were  not  without  fruit. 

It  is  striking  to  note  the  harvest  that  appearcti  in  Vivek- 
flnanda  from  the  seed  sown  by  his  master  R&makfishna. 
The  latter  (lro[)|H'd  every  moral  restriction  when  thinking  of 
(kkI  and  his  manifestations.  VivekAnanda  frankly  drew  the 
natural  inference:  "sin  is  impossible;  there  is  no  such  thing 
as  human  responsibility;  man  can  do  no  wrong."  Rilma- 
krishna's  indiscriminate  acceptance  and  uncritical  defence  of 
everything  Hindu  expan«le«l  in  his  disciple  into  unlx)unded 
laudation  of  ever>'thing  Indian ;  and,  while  Vivekinanda 
himself  bears  witness  that  his  master  was  genial  and  kindly, 
and  condemned  no  one,  the  disciple,  not  unnaturally,  was  letl 
by  his  unmixed  praise  of  everything  Hindu  to  the  most  violent 
and  unjust  condemnation  of  everything  Western. 

The  final  outcome  of  Vivekflnanda's  teaching  will  be  dis- 
cussed in  another  connection.' 

7.  Vivekananda's  English  disciple.  Sister  Nivedita,  settled 
in  a  small  Hindu  house  in  the  northern  part  of  Calcutta,  and 
lived  there  a  life  of  simple  ser\'ice  for  several  years,  visiting  the 
Hindu  homes  around  al)out  her,  conducting  a  school  for  girls 
in  her  own  house,  and  leading  young  Hindus  into  practical 
ser\'ice.  She  was  a  woman  of  deep  romantic  feeling  and  of 
considerable  literary  power.  She  readily  picked  up  her  mas- 
ter's method  of  glorifying  Hinduism  and  Hindu  life,  and  far 
exceeded  him.  Her  chief  work,  The  Web  oj  Indian  Life,  shows, 
on  the  one  hand,  most  remarkable  sympathy  with  both  the 
ideals  and  the  actualities  of  Hindu  life,  and  proves  to  every 
capable  reader  what  a  priceless  help  towards  interpretation 
sympathy  is,  but,  on  the  other  hand,  contains  such  exaggerated 
language  in  praise  of  Hindu  customs  and  institutions,  that 
many  orthodox  Hindus  have  protested  against  the  book  as 
altogether  untrustworthy  and  as  thoroughly  unhealthy  read- 

'  Below,  pp.  3S7-5. 


m 

J." 


I  !««•;*»?  **!';i5  7 


3oA     MODERN  REU(;i(HrS  MOVEMENTS  IN  INDIA 

ing  for  young  Hindus  themselves,  Yet  Sister  Nivetliti  had 
her  reward.  'ITiDUgh  her  book,  is  unwise,  she  lovetl  the  Hindu 
(leople  and  served  them ;  and  they  gave  her  their  love.  At 
her  death,  in  (ktolx-r,  iqii,  there  was  an  extruordiiuiry  out- 
hurst  of  feeling  in  the  Hindu  lommunity  of  liengal. 

8.  The  work  of  tlie  KAmakpshna  Mis-sion  '  has  grown  slowly 
since  Vivekinanda's  death.  There  have  In'en  no  such  results 
as  one  would  have  ex|K'tted  t«»  spring  froni  the  unlMmnded 
enthusiasm  with  whieh  the  Svilml  was  weln»n..'d,  whi-n  he 
returned  from  America.  He  summonwl  his  countrymen  to 
practical  sj-rvice,  to  self-sacrilii  ing  Wf»rk  for  India.  Had  the 
myriads  wh«»  a<claime<l  him  really  resi^ndol  to  his  call,  the 
work  would  s«H)n  have  attaincnl  very  great  dimensions ;  hut 
the  truth  is  that  ancient  Hinduism  diKs  not  teach  the  duty 
of  service  at  all,  and  that  all  that  theaveragi-eflutated  Hindu 
wants  is  to  get  somebtHly  to  assure  him  that  Hinduism  Is  as 
gtxMl  as  Christianity,  and  that  he  dcK-s  not  need  to  In-come  a 
Christian.  Having  heard  this,  amidst  the  flare  of  trumpets 
with  which  Vivekinanda  returned  from  America,  the  average 
man  gave  a  sigh  of  relief,  and  returni'd  to  his  vegetating  life 
as  an  ordinary  Hindu.  Vivekinanda's  call  to  self-sacrilking 
service  was  just  another  of  those  troublesome  appeals  which 
tlicy  had  heard  over  and  over  again  from  t)ie  missionaries 
and  the  Brahma  leaders ;  and  they  paid  no  more  attention 
to  it.  Only  a  few  responded ;  and  these  continue  to  carry 
on  the  work.  There  arc  now  five  monasteries,  Belur,  near 
Calcutta,  Benares,  Allahabad,  Mayavati,  on  the  Himalayas, 
and  Bangalore.  These  institutions  arc  meant  for  the  resi- 
dence and  training  of  sannyasls.  The  whole  mission  is 
governed  from  the  Belur  monastery.  At  Benares,  Hardwar, 
Allahabad  and  Brindaban,  the  four  chief  centres  of  Hindu 
pUgrimage,  permanent  charitable  institutions,  called  Sevd- 
irams,  Homes  of  Service,  have  grown  up.     Care  for  the  poor 

'  it  i»  UocribcU  in  the  liindvo  FiUnvi,  iKlobct  14,  i^lt. 


•!»"i9 


■-i^'^'S!^-l{ 


flLI.  1>1;H;NCK  of  TIII,  OIJ)   RII.KWONS       iq-j 

and  mttiical  n-llcf  art*  thtir  iliicf  aitivitlfn.  F.«liuatiiinal 
work  U  iil»(>  att(m|it('c|  in  a  frw  |>la»»s;  an<l  tlir  nii'»<*iun  is 
»<n»itivr  tn  mill  ami  natiy  to  hilp,  wlun  (li-iln-^-*  aris<* 
throuKh  famine,  plaKuc  or  IliMMJ.  I'ht n-  in  a  ilmirr  in  Ihf  mi-* 
sion  to  huilti  up  a  lar^r  {■<|u(ati<mal  ai iivity.  I»ut  tliit  ban  not 
y«t  Ui-n  found  |H)«Miil)k'.  VivikAnandu  wishul  to  lumbino 
Western  and  Hindu  cduiation. 

The  founder  of  the  Kani.ikri<(hna  Mission,  Sv.InU  Vivrk- 
Ananda,  hatl  his  own  ideal  of  national  eduiat^on.  For,  to  him, 
as  i;*  evident  from  his  In<lian  utterances,  the  national  ideal  was 
a  thinn  already  realized  within.  It  ir,  daimed  by  many,  lilic 
thr  laic  Sister  Nivedita,  that  he  was  the  first  representative  of 
the  synthetic  culture  which  India  must  evolve,  if  she  is  to  live.' 

Vivekilnanda's  influmi e  still  lives  in  Atneriia.  TluTe  arc 
•MKictii-s  that  teach  Hinduism  in  various  ways  in  New  York, 
Boston,  Washington,  Pittshurj?  and  San  Francisco.  His 
influence  seems  t(»  In-  far  stronger  in  San  Francisco  than  any- 
where else.  TluTe  is  a  pictures(iue  Hindu  I'empic  there,  in 
which  classes  are  held  and  aildrcssts  given,  ami  the  literature 
of  the  mission  sold.  They  have  a  little  monthly  magazine, 
called  the  Voice  of  Freedom.  Two  Svanils  are  in  charge. 
There  are  thrc«c  lectures  every  Sunday ;  and  classes  for  the 
study  of  the  0"//J,  the  Upanishads  and  \'oga  are  held  on  week 
days. 

N'ivekananda  starti'«l  several  magazines,  which  arc  still 
published  in  India.  Tlie  Br,if!m,i::Jdin,  whicii  is  published  in 
Madras,  and  the  Prahnddha  lilhlntla,  which  is  |)ublished  at 
Mayavati  in  the  Himalayas  are  lM)th  in  Knglish,  and  contain 
a  good  deal  of  useful  matter  on  Hindu  philosophy.  A 
Bengali  monthly,  named  Udbodlian,  is  published  in  Calcutta. 
Btx)ks  written  by  VivekAnanda  during  his  lifetime,  and  a 
few  others,  published  by  other  members  of  the  mission  since 
then,  are  sold  in  the  various  centres. 

'  The  Hindoo  Patriot,  October  14,  1913,  p.  7. 


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LiTKtATViK  -  Liri!  KJmahrithma,  Hit  Uft  ("J  v.iviii|i,  l>y 
F  Mai  MUllrr.  Lowlim,  U>r»fmani  i()io,  s'  '  HU*  \»»>k.  ion 
Uirii  ihr  lirtl  lii<>||ra|ihy,  anij  atwi  a  iolln  tlun  •>(  hU  wving*  I  (..M^r/ 
tf/ .Vfi  ilf4j«a*fii*H.i  ».ioritinit  to  M  (i>  Trof  M  S  (.upLii,  V*t\ 
I.  M4.lra»,  Ramakn»hna  Mimh  ,  n>w,  R.»  i  *«  (A  |>i.  lurr  <•( 
RAmakn»haa'»  li<c  wi'h  hi»  <lii«i|>lM  .m.l  hi»  tpaching  *rv  aU'Vf. 
p  !<)♦  )  .I'v  Miitlff  (a  Iriiurr),  »>y  Swiimi  VlvrkanamU,  <  .tliuii4. 
IMIxKlhan  Offue.  igti,  «  a<  VivntiMASu*  Su.imt  Vtuk- 
anandii.  Hit  Lift  and  Tfukinti.  Maclra*,  Natron.  4  t* 
Sprtthft  an4  Writinn  of  Vu.iwi  Vmkin.imta  Mailfa*.  N.ilom, 
Rt  i.  NiviDIIA  V/i/.r  .Vm.,/i/.-,  .1  Sk.uk  -/Air  Ai/.  -i«.i  //.-f 
Sfrviiei  lo  India,  M.i  'ran,  Natrsan,  4  ai  /*r  H  ./■  .^  lndMH 
Life,  by  Siitcr  Nivtiliia,  l/imlon,  Hrinrmann  %i  An  ariount  <i(  the 
R4makri»Ju>«  Miwiun  anjicaml  in  the  Hindu  Patriot  ul  (Xto()cr,  i-ji  j. 

3.  TUKDSOPIIY 

Thcosophy  Is  a  systi-m  of  religion,  st  lent  c  an«l  pr:u  ti(  al  life, 
fir?*t  taught  hy  Madanu-  Hlaval^ky,  ami  imuqK)ratnl  in  a 
»(xuty  {i)un(lt"<l  hy  hir  ami  ("olonil  Okott  in  Niw  \'«)rk  in 
187^,  hut  rarriol  much  fartlur  hy  Mrs.  flt-siint  ami  ('.  VV. 
I.«a<llM-at»r  in  rccint  years.  It  puqwrts  to  hr  thr  final  tmth 
of  the univcrsf,  taught  in ililTcrent  land- ami  at  ditTrnnt  times 
hy  various  founders  of  a-Iigion  ami  ti-ai  lurs  ..l  [ihilonophy,  hut 
rovtakHl  am-w  to  Madame  Blavatsky  hy  cirtain  Ma^tt rs.  or 
Matiatmas  (i.e.  Great  SouK).  said  to  live  in  TilKt  and  else- 
where. The  system  and  the  s«Kiety  an  l.«>tli  of  great  interest 
hecause  of  the  large  literature  which  h.i-  sprung  from  the 
movement,  and  the  very  reniarkahle  growth  of  tlie  society  in 
many  parts  of  the  world. 

The  attempt  to  write  an  unvamishetl  account  of  Theosophy 
is  heset  hy  a  numher  of  tantalizing  difTuiilties.  No  trust- 
worthy history  of  the  movement,  no  reliahic  hiography  of 
the  foundress,  is  in  existence.  Theos«)i)hic  accounts  lK)th  of 
Madame  Blavatsky 's  life  and  of  the  history  of  the  society 
are  extremely  unreliahle.*  Colonel  Olcott  and  other  leaders 
'  See  Appendix,  p.  447  ff 


m.i.  DiiKNci,  Of   rm.  (H.d  hm.k.ioss     i<x) 


•  4  tl»f  movf-mrnt  fhfm<M'lvei  t*  II  n%  with  tin-  iif mtwt  frankm-M 
thut  \f;nlami'  HUvaUk  .  »;»■»  .t  li.ir,  tin  lir  lold  lit-n  al  any 
time,  Imth  in  fnti  4r»<l  in  r«rni"»t  '  llu-i  li.  ''it  of  Uvt%  linMirtl  in 
two  ixtr.ionlinan  nnths,  tin  story  ol  tho  pnirfulitl  M.tliAt- 
iMii'k  in  lilH-t  .ukI  till ir  <  onii-Uiriii  .itioii'^  to  hi r,'an<l  the  It^cnd 
of  her  own  virginity'  Sinif  iHyi^unil  iKM^,  n-^iMtt  ly,  tJjrsr 
two  myths  havt-  very  itrriuusly  (iintaminatnl  'ntcosophic 
litfraturr.  Kvcry  ntatinunt  ha*  to  Ik-  ihtiknl  l)>  rifiTfncc 
to  other  <iiH  umcntA  ttnil  uuthoriticH. 

Fortunalrly,  after  hrr  dralh,  a  numlnt  of  Irttcr*.  whirh  «hc 
had  written  to  two  will  known  Ru>lan  nun  of  Itttern  \hs 
twet-n  1874  and  1SH6,  were  puhlUhed  in  K^l^Ma,  and  shortly 
afterwarih  were  trannlate«l  into  Kn^li^h.  'I"hr>te  give  us  a  \fTvat 
many  jx-eps  into  her  life,  Tlie  firnt  of  thi  s<'  <  ()rre«vjM)ndents 
was  M.  A.  N.  Aksakoff.etlitorof  the  I-eip/ij!  I'syihiuheSluJifn, 
who  had  lon^  tiiken  an  intt-nst  in  evi  ry  kind  ofpsyihieal 
'inestion.  Herlitterstoliiinrnnfrom  the  jHthoffH  toher,  1874, 
to  theOthof  N'ovemher,  i877,aniUhireareafewfrom  i87Qal.so. 
Her  si'toml  Russian  torres|K)nd»nt  was  M.  V  S.  Solovyoff, 
whost-  ai(|uaintana'  she  made  in  f'tris  in  May,  1884.  Her 
numerous  litters  to  him  all  fall  between  tl\.it  date  and  the 
spring  of  1SH6.  There  is  not  the  Hlij?ht»>t  i.iustion  alnnit  the 
Renuineness  of  these  letters.  They  apiwared  oriK'iiially  in  a 
series  of  articles,  entitletl  A  Mthlrrn  I'ritstess  oj  his,  by  M. 
SolovyofT  in  a  Russian  magazine.  Matlame  Blavatsky's 
sister,  Ma<lame  Jelihovsky,  ileninl  several  of  M.  SolovjolT's 
own  statements,  hut  she  did  not  challenge  the  authentii  ity  of 
any  of  the  den  uments  which  he  hail  repriKlueed.  The  articles 
Were  pul>lishe<i  in  Ixiok-form  in  Russia  ;  and  the  book  was  then 
translated  into  Hn>jlish  by  Mr.  Walter  Lt-af.  WhcKver 
wishes  to  understand  Madame  RIavatsky  oui^ht  to  r  ad  this 
brilliant  and  reliable  work.    We  shall  not  use  anything  chal- 

'  Hints  OH  Eioleric  Theosophy,  No.  i  ;  ODL  .  I,  jC)4-5. 
'P.  1  IT.  below.  "P    jfio  liclniv 


!    f*! 


2IO     MODERN   RELIGIOUS  MOVEMENTS  IN   INDIA 

lengcd  by  Madame  Jclihovsky,  and  indeed  shall  rely  almost 
entirely  on  the  letters. 

Similarly,  for  later  periods,  documentary  evidence  which 
enables  the  student  to  get  somewhat  nearer  the  facts,  has 
become  available  in  various  ways.  Thus,  the  full  exiwsurc 
of  Judge  would  have  been  quite  impossible,  had  it  not  been 
that  one  of  the  oflkials  of  the  society,  disgusted  at  the  course 
of  events,  resigned,  and  then  handed  over  copies  of  all  the 
incriminating  documents  for  publication  ; '  and,  in  the  Al- 
cyone trials  in  Madras,'  Mrs.  Besant  inadvertently  handed 
over  to  the  i)rosecution  a  bundle  of  letters  written  by  Mr. 
Leadbeater,  which  threw  much  light  on  certain  events. 

It  is  very  unfortunate  that,  at  present,  so  far  as  I  can 
make  out,  there  is  no  scholar  in  Kngland  or  America,  outside 
the  Theosophic  circle  itself,  who  has  made  any  serious  study 
of  the  literature  and  history  of  Theosophy.  Hodgson, 
Coleman  and  SolovyofT  are  dead,  and  every  scholar  to 
whom  I  have  spoken  on  the  subject  has  said  that  the 
quality  of  Theosophic  literature  has  altogether  driven  him 
away  from  the  subject.     This  is  greatly  to  be  regretted. 

I  have  had  interviews  with  scores  of  people  who  are, 
or  who  were,  Theosophists,  and  have  learned  much  from 
them ;  but  it  is  harder  to  get  information  of  a  heljiful  and 
reliable  kind  from  Theosophists  than  from  members  of  any 
other  religious  movement  T  have  dealt  with,  except  possibly 
the  Radha  Soamis  ;  and  the  pledge  of  secrecy  exacted  from 
those  who  join  the  P^soteric  School  makes  it  impossible  to 
get  light  on  Theosophic  methods  of  t)ccultism.  I  have 
learnt  most  of  all  from  a  few  individuals  who  were  once  at 
the  centre  of  things,  but  are  now  outside.  Some  have 
returned  to  Christianity,  but  most  retain  a  larger  or  smaller 
amount  of  Theosophic  belief. 

I  have  been  seriously  hampered  in  writing  my  account 
>  See  p.  270,  below.  »  Sec  pp.  276-7,  below. 


'^i^smt^rsc.mimi^ssf 


FLXL  DFFENCE  OF  THE  OLD   RFLIGIONS       211 

of  Thcosophy  for  want  of  space.     An  adequate  outline  of  its 
history  would  fdl  the  whole  volu.nc. 


Madame  Blavalsky 

1.  Helena  Petrovna  was  born  on  the  1 2th  of  August,  1831, 
the  daughter  of  Col.  Peter  Hahn,  a  member  of  a  German 
familj'  settled  in  Russia.  She  was  connected  with  a  number 
of  the  best  Russian  families.  From  her  childhood  she  seems 
to  have  been  a  medium.  Spiritualistic  phenomena  are 
said  to  have  constantly  attended  her.'  In  1848,  when  she 
was  but  seventeen,  she  married  N.  V.  Blavatsky,  a  Russian 
official,  a  man  a  good  deal  older  than  herself,''  but  ran  away 
from  him  three  months  at  'er  the  marriage. 

2.  '  her  life  from  1848  to  1872  we  have  no  connected  and 
reliable  account.  It  is  clear  that  she  travelled  a  great  deal 
in  many  lands,  hi  '  both  dates  and  places  are  altogether 
doubtful.  Two  facts,  however,  are  absolutely  certain, 
both  of  great  importance. 

The  first  of  these  is  that  for  many  years  she  lived  a  very 
wild  and  evil  life.  Her  relatives  in  Russia  knew  quite  well 
the  kind  of  life  she  led.  M.  AksakotT  wrote  in  the  autumn 
of  1874,  to  Andrew  Jackson  Davis,  an  American  journalist, 
interested  in  spiritualism : 

J'ai  entendu  parler  de  Madame  Blavatsky  par  un  de  ses 
parents,  qui  la  dit  un  medium  assez  fort.  Maiheureusement 
ses  communications  ressentent  de  son  moral  qui  n'a  pas  6t6 
des  plus  severes.'  (I  have  heard  Madame  Blavatsky  spoken 
of  by  one  of  her  relatives,  who  said  she  was  rather  a  powerful 
medium.  Unfortunately  her  communications  bear  marks  of 
her  morality,  which  has  not  been  of  the  severest  type.) 

'  Sinnett,  Incidents,  33-37  (edition  of  1913) ;  Aksakoff  in  MPL,  aj;. 

'  According  to  her  story,  he  was  nearer  seventy  than  sixty  in  1848  (Sin- 
nett, Incidents,  i<)),  but  as  he  was  still  alive  in  1892  (hi PI.,  116),  she  must 
have  greatly  exaggerated  his  age. 

•  MPL,  2n- 


r  -i- 


.'^^.mr 


312 


MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


Mr.  Davis  handed  this  letter  to  Madame  Blavatsky  herself 
to  translate.  Naturally  the  reference  to  her  past  caused 
her  intense  excitement ;  and  she  at  once  wrote  a  letter  to 
M.  MsakofT  from  which  we  Rive  a  few  sentences: 

Whiwvcr  it  was  told  you  alxjut  me,  they  told  you  the  truth 
in  essence,  if  not  in  detail.  God  only  knows  how  I  have  suffered 
for  my  past.  It  is  clearly  my  fate  to  gain  no  absolution  upDn 
earth.  The  past,  like  the  brand  of  the  curse  of  Cain,  has  pur- 
sued me  all  my  life,  and  i)ar>ues  me  even  here,  in  America, 
where  I  came  to  be  far  from  it  and  from  the  people  who  knew 
me  in  my  youth.  ...  I  hated  hyiwcrisy  in  whatever  form 
it  shewed  itself;  ergo,  I  ran  amuck  against  society  and  the 
established  proprieties.  Result:  three  lines  in  your  letter, 
which  have  awakened  all  the  past  within  me  and  torn  open  all 
the  old  wounds.  .  .  . 

I  have  only  one  refuge  left  in  the  world,  and  that  is  the  respect 
of  the  sjiiritualists  of  America,  who  despise  nothing  so  much  as 
'free  love.' ' 

Later  she  wrote  again : 

I  really  cannot,  just  because  the  devil  got  me  into  trouble 
in  my  youth,  ro  and  rip  up  my  stomach  now  like  a  Japanese 
suicide  in  order  to  please  the  mediums.  My  position  is  very 
cheerless;  simply  helpless.  There  is  nothing  left  but  to  start 
for  Australia  and  change  my  name  for  t\  cr.- 

In  February,  1886, she  sent  a  document, headed  "MyConfes- 
sion,"  to  M.  SolovyotT,  in  which  the  following  sentences  occur : 

I  have  already  written  a  letter  to  Sinnett  forbidding  him  to 
publish  my  memoires  at  his  own  discretion.  I  myself  will 
publish  them  with  all  the  truth.  So  there  will  be  the  truth 
about  H.  P.  Blavatsky,  in  which  psychology  and  her  own  and 
others'  immorality  and  Rome  and  politics  and  all  her  own  and 
others'  filth  once  more  will  be  set  out  to  God's  world.  I  shall 
conceal  nothing.     It  will  be  a  Saturnalia  of  the  moral  depra'  ity 

>  MPI.,  jj8,  jjo,  J30     Cf.  also  her  later  letters,  333,  268. 
1  fh_  168. 


<!^^im-^j[mMm^^^'iP:^^2^wmmu^^^ 


FULL  DEFENCE  OF  THE  OLD  REUGIOXS 


!»3 


of  mankind,  this  confession  of  mine,  a  worthy  epilogue  of  my 
stormy  life.' 

Her  sister,  Madame  Jclihovsky,  also  spoke  and  wrote  to 
M.  SolovyofT  quite  frankly  on  the  subject.''  AmonRst  her 
letters  to  Madame  Coulomb '  was  one  consisting  of  twelve 
closely  written  quarto  pages,  giving  a  detailed  account  of  her 
life  from  1851  to  1875.  She  spoke  of  it  as  a  page  which  she 
wished  to  see  "  torn  out  of  the  book  "  of  her  life.  For  some 
considerable  time  she  lived  with  a  man  named  Metrovitch, 
and  was  known  as  Madame  Metrovitch.  There  *as  also 
a  boy  whom  she  acknowledged  as  her  son  for  seveiil  years ; 
but  in  1885,  when  she  created  the  virginity  myth,  she  told 
a  new  and  wonderful  tale  about  him.*  There  is  thus  the 
most  irrefragable  evidence  that  she  lived  a  very  immoral 
life  for  many  years. 

The  other  fact  which  stands  out  clear  in  these  years  is 
that  in  1858  she  returned  to  Russia  for  some  time,  and  that 
spiritualistic  phenomena  followed  wherever  she  went.* 

3.  From  1872  onward  we  can  trace  her  life  in  outline 
without  much  difficulty.  Some  part  of  that  year  she  spent 
in  Cairo,  erideavouring  to  make  a  livelihood  by  giving  spirit- 
ualistic seances.  There,  she  met  an  Englishwoman  who 
later  married  a  Frenchman,  named  M.  Coulomb.  This 
lady  went  to  one  of  the  seances,  in  the  hope  of  hearing  the 
voice  of  a  dearly  loved  brother  who  had  just  died.  The 
spirit-show  was  a  complete  failure,  but  the  two  women 
became  friends.  Madame  Blavatsky  was  in  great  need 
of  money,  and  the  Englishwoman  gave  her  a  loan, 
which  she  was  unable  to  repay  during  her  stay  in 
Egypt.  In  1884,  when  the  Coulomb  letters  made  these 
facts  public,"  Madame  Blavatsky  denied  them,  but  her 

».VP/.,  l8i.  WJ.,  igj,  195,  202. 

•  See  below,  p.  239;  also  Proceedings,  DC,  314-5.  *  MPI.,  141. 

•  Sinnett,  Incidents,  chaps.  III-VI.  '  See  below,  p.  23Q. 


i 


iii 
III 


M 


■*  --, 


a  £4   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

own  correspondence  shews  clearly  that  the  sC'anccs  were 
held  and  proved  a  failure."  A  paragraph  also  appeared  in 
The  Medium  for  April  26.  187:,  inviting  mediums  ready 
ft)r  engagements  to  apply  to  Madame  Blawatsky  (jjV)  in 
Cairo. 

On  the  7th  of  July,  1873,  she  arrived  in  New  York,  and 
settled  down  there.  In  her  first  letter  10  M.  AksakolT, 
written  on  the  28th  of  October,  1874,  she  said  : 

I  have  been  living  in  .\nierica  for  about  a  year  and  a  half, 
and  have  no  intention  of  leaving-'* 

She  continu  il  lo  reside  in  the  States  until  the  end  of  1878. 
becoming  a  naturalized  citi/en  in  the  interval.  Clearly 
there  was  some  reason  for  this  decision  to  give  up  her  wan- 
dering life  and  to  settle  down,  not  in  Russia,  but  in  an  alien 
land.  In  her  letters  to  M .  AksakofT  she  gives  a  clear  intelli- 
gible reason  for  this  policy.  Her  youth  was  now  over; 
she  was  forty-two  years  of  age.  She  wanted  to  escape  from 
the  results  of  her  dissolute  life ;  but  that  was  impossible  in 
Europe,  above  all  in  Russia,  where  her  past  was  so  well 
known.'  So  she  I'.ecided  to  go  to  .America  "  to  be  far  from  " 
the  curse  of  her  past  life  and  "from  the  people  who  knew" 
her  in  her  youth.^ 

No  detailed  account  of  how  she  spent  her  first  fifteen 
months  in  America  has  been  published.  Events  are  clearly 
traceable  only  from  October,  1874,  onwards,  when  she  began 
to  correspond  with  M.  AksakofT.  But  her  plan  seems  to 
have  been  to  live  by  writing  on  spiritualism,  which  at  that 
time  was  making  a  great  noise  in  America.  It  is  probable 
that  it  was  this  consideration  which  drew  her  to  New  York 
rather  than  to  Melbourne,  Calcutta,  or  some  other  city 
equally  distant  from  the  Russia  which  she  longed  for  but 


^MPI.iv. 


*!b..2}'. 


'lb..  228. 


*  Above,  p.  212. 


%. 


^' 


FULL  DEFLNCE  UF  Till:  OLD   KLLIGIUNS       215 

dared  not  approach.  At  any  rate,  she  made  the  acquaint- 
ance of  several  journalists  and  writers,  one  of  whom  was 
Andrew  Jackson  Davis,  who  h;is  h^en  already  mentioned, 
and  kept  in  dose  touch  witli  spirituah'sm. 

Durinj;  the  summer  and  autumn  of  1874,  a  group  of  people 
interested  in  spiritualism  had  gathered  round  a  family 
named  Kddy,  at  Chittenden  in  the  State  of  Vermont. 
Amongst  those  who  were  there  to  watch  and  to  sec  what 
was  to  be  seen  was  Henry  Steel  Olcott,  who  had  served  in 
the  federal  army  during  the  Civil  war  and  bore  the  title 
of  Colonel,  but  who  was  now  a  journalist,  and  had  been 
sent  by  the  New  York  Graphic  to  re[)ort  tiie  happenings  at 
Chittenden.  Thithi  r  went  Madame  Blavatsky  ;  and  there, 
in  October,  she  met  Olcott. 

On  the  28th  of  the  same  month,  at  the  advice  of  Davis, 
she  wrote  to  M.  AksakofT,  telling  him  of  the  great  vt)guc  of 
spiritualism  in  .\merica,  and  asking  whether  she  might  not 
send  him  for  public^'tion  from  time  to  time  Russian  transla- 
tions of  articles  on  spiritist  subjects  appearing  in  American 
magazines.  The  proposal  was  accepted,  and  the  corre- 
spondence continued  for  some  \ears.  In  her  first  letter, 
the  boom  in  spiritualism  is  represented  as  very  great,' 
and  the  phenomena  at  Chittenden  are  described  as  most 
wonderful.- 

The  letter  was  scarcely  despatched  when  Aksakoff's 
French  letter  to  Davis  about  Madame  Blavatsky's  character 
already  cjuoted,'  arrived  ;  and  in  her  reply,  an  extract  from 
which  has  been  also  quoted,  she  declares  that  she  is  a  con- 
vinced spiritualist  and  has  been  such  for  more  than  ten 
years : 

I  am  a  'spiritist'  and  'spiritualist'  in  the  full  significance 
of  the  two  titles.  ...    I  have  now  been  a  spiritist  for  more 
than  ten  years,  and  now  all  my  life  is  devoted  to  the  doctrine. 
*MPI.,,,s  '/J,  2.-6.  ».\bovc,p.  i,,. 


m 


1 1 


^ 


2i6    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

I  am  slrugKlinR  for  it  and  trying  to  consecrate  to  it  every  mo- 
ment oi  my  life.  Were  I  rich,  I  would  sjiend  all  my  money  to 
Ihr  last  fiUlhinR  [xjur  la  propagandc  de  cclte  divine  verite. 
But  ni>  means  arc  very  iK)or,  and  I  am  obliged  to  live  by  my 
work,  by  translating  and  writing  in  the  |)ajK,TS.' 

In  later  letters  she  wrote : 

I  was  in  deein-st  darkness,  but  I  have  seen  the  light,  and  to 
this  lit?ht  I  have  given  myself  up  entirely.  Spiritism  is  a 
great  truth,  and  1  will  sirve  it  to  the  grave.  .  .  . 

For  siiiritism  I  am  ready  to  work  night  and  day,  so  long  as  I 
have  a  morsel  of  bread,  and  that  only  because  it  is  hard  to  work 
when  one  is  hungry.  ... 

I  have  already  sacrificed  myself  for  spiritualism,  and  in 
defence  of  my  faith  and  the  truth  I  am  ready  at  any  moment 
to  lay  my  head  on  the  block.  .  .  .' 

If  you  hear  that  the  sinful  Blavatsky  has  perished,  not  in 
the  bloom  of  years  and  beauty,  by  some  surprising  death,  and 
that  she  has  dematerialised  'for  ever,'  then  you  will  know  that 
it  is  for  spiritualism.  In  thee,  Lord,  do  we  put  our  trust,  and 
we  shall  not  be  confounded  for  ever.  .  .  . 

I  have  quite  ceased  to  get  any  letters  from  my  aunts  and 
sisters ;  they  have  evidently  all  forgotten  me,  and  so  much  the 
better  for  them.  I  am  no  creilit  to  them,  to  tell  the  truth. 
I  shall  now  never  go  back  again  to  Russia.  My  father  is  dead, 
nolxxly  wants  me,  and  I  am  altogether  suiK-rfluous  in  the  world. 
Here  I  am  at  least  a  human  being;  there,  I  am  — Blavatsky. 
I  know  that  everybcMly  respects  me  here,  and  I  am  needed  for 
spiritualism.  Now  the  spirits  are  my  brothers  and  sisters, 
my  father  and  mother.' 

From  her  letters  it  is  plain  that  Olcott  used  every  possible 
means  to  bring  her  into  notoriety  and  popularity,  raising 
her  to  the  rank  of  Countess,  mi.xing  her  up  with  "princes, 
boyards  and  imaginary  governors-general,"*  and  making 
her  out  a  second  Livingstone  in  her  travels  in  Africa  and  the 

>  MPI.,  3i5,  ti<).      '■  lu.,  Jib,  no-l.       '  lb.,  Hi,  J43-       *  ^6-.  344- 


FULL  DEFEN'CE  OF  THE  OLD  RELIGIONS       217 

Soudan  ; '  and  she  did  him  a  like  service.  While  the  vogue 
of  spiritualism  lastnl,  things  went  well.  Everything  that 
they  wrote  was  widely  read,  and  they  rose  steadily  in  public 
estimation.  There  was  a  spirit  who  was  peculiarly  friendly 
with  her.     Here  is  what  she  says  about  him  : 

My  John  King  alone  is  a  sufTicient  recompense  for  all ;  he 
is  a  host  in  himself  to  me.  And  yet  they  call  him  the  double 
of  the  medium,  him  and  Crookes's  Katie  King.  What  sort 
of  double  can  he  be  when  the  medium  Williams  is  not  here  at 
all,  but  John  Kinj?  in  his  own  |>erson,  with  his  own  black  beard 
and  his  white  Chinese  saucer-upside-down  cap,  going  about 
here  in  .America  from  one  medium  to  another,  and  doing  me 
the  honour  of  visiting  me  incessantly,  though  he  has  not  the 
least  resemblance  to  me?  N'o,  John  King  is  a  jiersonality,  a 
definite,  living,  spiritual  personality.  Whether  devil  or  good 
spirit,  he  is  at  all  events  a  spirit,  and  not  the  medium's  proto- 
type.' 

Olcott  tells  us  that  she  had  known  John  King  since  i860, 
and  had  seen  him  and  talked  with  him  in  different  countries.* 
But  a  ixculiarly  odious  piece  of  fraudulent  spiritism  was 
e.xposed  early  in  1875.  and  public  interest  in  the  subject 
began  to  die  down.  The  comrades  tried  various  plans  to 
keep  their  hold  on  the  people,  but  it  was  useless.  On  May 
24th,  Madame  Blavatsky  writes : 

Disaster  has  come  upon  us.  Dr.  Child  has  appeared  in  the 
character  of  the  spiritist  Antichrist,  and,  as  the  Judas  of  the 
seven  councils,  has  destroyed  spiritualism.  Even  the  most 
advanced  spiritualists  begin  to  be  afraid  of  public  opinion,  and 
their  'high  res[)ectability'  induces  many  to  continue  to  believe 
in  spirits  in  secret  only,  and  privately.  .  .  . 

I  am  ready  to  give  my  life  for  the  spread  of  the  sacred  truth. 
Olcott  is  helping  me  as  much  as  he  can,  both  with  his  pen  and 
with  pecuniary  sacrifices  for  the  cause.     He  is  as  passionately 


I 


•  lb.,  J4S- 


•  Pt.'.plr  from  thi  OihiT  World,  454. 


» lb.,  243.    Cf.  also  ;-47 ;  jsj,  254- 


d. 


S 


(jfcj^^Ki^^-.. 


•Jrk., 


IW^^^^^S^^^^M^M 


iy;^-ii-:^iM.'4^i,v 


2i8    MODERN  RELUilOUS  MOVEMENTS  IN  INDIA 

devoted  to  •spiritism  as  I  am.  Rut  he  h  far  from  rich  and  hat 
nothing  to  live  on  but  his  literary  labours,  and  he  has  to  keep  a 
wife  and  a  whole  lot  of  children. 

Olcott  is  sitlinj?  on  heafra  of  his  Pf>  pit  from  the  Other  l\'orU, 
like  Marius  on  the  ruins  of  Carthage,  and  thinking  bitter  things. 
Not  a  thousind  copies  of  his  bmik  have  Iwen  "wild  in  live  months.' 

On  the  1 8th  of  July  she  writes  again : 

Here,  you  see,  is  my  trouble,  to-morrow  there  will  be  nothing 
to  eat.  Something  quite  «>ut  of  the  way  must  Ih'  invented.  It 
is  doubtful  if  Olcott's  •.Miracle  Club'  will  help;  I  will  fight  to 
the  last.' 

Tilings  were  in  a  very  bad  way.  Spiritualism  was  worked 
out,  and  the  partners  v.er.  thrcatene<l  with  want.  Some 
new  source  of  income  had  to  be  found.  The  Miracle  Club 
was  clearly  meant  to  be  something  new  and  startling  to 
catch  public  attention.  But  it  did  not  succeed.  Her  letter 
of  the  loth  September  is  still  very  despontlent. 

4.  Such  were  the  circumstances  in  which  the  Theosophi- 
cal  Society  was  founded.  Colonel  Olcott  gives  us  the  dates 
and  the  steps  in  the  following  passage : 

The  formation  of  such  a  society  was  suggested  by  myself 
on  the  evening  of  September  7th,  1S75,  in  the  rooms  of  Madame 
Blavatsky,  at  4ft  Irving  Place,  New  York  Cit;-,  where  a  small 
gathering  of  her  friends  had  assembled  to  listen  to  a  discourse 
by  a  Mr.  G.  H.  Felt  on  the  lost  canon  of  pro[)ortiun  of  the  Ancient 
Egyptians.  My  views  us  to  the  necessity  of  such  a  so<iety 
were  emlMxlie  1  in  a  short  iniiramplu  address  and,  receiving 
general  assent,  a  motion  was  made  by  Mr.  W.  Q.  Judge  and 
adopted,  mm.  con.,  that  I  be  elected  chairman  of  the  meeting, 
and  on  my  motion  Mr.  Judge  was  elected  secretary.  A  com- 
mittee to  frame  Bye-laws  was  chosen.  A  report  of  the  proceed- 
ings including  a  digest  of  my  little  speech,  was  published  in  a 
local  uaily  paper,  copied  into  the  Spiritual  Scientist,  of  Boston, 
and  thence  transferred  by  Mrs.  E.  H.  Britten  into  her  large 


'  MPl.,  251,  .'50, 253. 


'  ib..  2Si. 


JKgF3H^;i?!y. 


■  .'SL:2^'««3E?„^K5®K«?'r 


ULL  DEFEMK  OF  TMK  Ol       RKI.UUO.NS 


2ig 


*ork,  Nimlfcnlli  (Vntury  Mirailcs"  (p.  n/^),  whore  the 
turinu-.  ri-ailir  may  litid  it  in  liitail.  NO  prtsiou*  ccmsulta- 
tioii  li.iil  'nrn  hild  :itH)ut  the  mattt-r  iHtwitri  Mailamt-  HIavatnky 
and  niysvlf  or  any  Ixxly  v\>v  ;  the  "(Ufy^estion  was  entirely  unpre- 
meditated and  grew  out  of  the  discu^Mon  provoked  l>y  Mr. 
Fell  «  le(  ture.  .  .   . 

On  the  17th  November,  the  StKiety  was  launched  as  u  [kt- 
fccted  orKanizatton.' 

UKott  became  Presidctit,  Judge  Vice-president,  and 
Mad  ime  Blavatsky  C\)rres|M)ndinK  Secretary.  To  her 
friend  in  Ku.xsia  Madame  BIavat.sky  wrote  on  the  20th 
of  Se|)tember : 

Olcott  is  now  organisinR  the  Theosophical  S<Kiety  in  \ew 
York.  It  will  f)e  com|M)sed  of  learneii  iHcultists  and  cabbali>ts, 
of  philo!»ophes  Hermetiriues  of  the  nineteenth  century,  and  of 
passionate antiriuaries and  KKypti>lof?ists generally.  We  want  to 
make  an  e\|)erimental  rom|)arison  between  -[Mrituali^m  and  the 
maftic  of  the  ancients  liy  following  literally  the  instructions  of 
the  old  C"abl).ilas,  both  Jewish  and  Kgyptian.  I  have  for  many 
years  f>een  stmlyin^  la  philosophic  Hi  nneliiiue  in  theory  and 
practice,  ami  am  every  day  coniinu  to  the  conclusion  that  spirit- 
ualism in  its  physical  manifestations  is  nothing  but  the  Python 
of  Paracelsus,  i.f.,  the  intangible  ether  whi(h  Reichenbach 
calls  Od.  The  Pythonesses  of  the  ancients  used  to  magnetise 
themselves  —  read  Plutarch  and  his  account  of  the  oracular 
currents,  read  Cornelius  .\Krippa,  Paracelsus,  the  Magia  .\da- 
mica  of  Kupenius  Philalelhes,  and  others.  You  will  always  sec 
better,  and  can  communicate  with  the  spirits  by  this  means'  — 
self -magnetisation.' 

On  December  bth  she  wrote : 

It  is  the  same  s[)iritualism,  but  under  another  name.  Now 
you  will  sec  if  we  shall  not  start  the  most  learned  investisations. 
Our  vice-treasurer,  Xewton,  is  a  millionare,  and  president  of 
the  New  York  spiritualists.' 

'  A  llistoriciil  Retrospect,  2. 

•  MPl .  .30-?.  » lb.,  265. 


0 


'TTT^Pf'f^^J 


a 30   MODERN  RELIOIOUS  MOVEMENTS  IN  INDIA 

Thf«r  are  moiit  Instructive  paragraphs.  It  U.  at»ovc 
all,  to  be  noted  that  ihf  purjH)**'  o{  the  ThrosMipliii  al  S<m  iity 
Is  "to  make  an  ex|H*rimcntal  tomparistm  la-twri-n  spiritual- 
ism and  the  mttzn  el  the  amients."  There  i»  as  yet  n«) 
mention  of  RuddhiHm  or  Hinduism.  There  is  no  su»jv«'*- 
tion  that  the  foundress  receives  her  wisilom  in  ample  meas- 
ure, without  trouble,  throunh  "Ma>ters"  from  the  ancient 
sources.  She  still  strug^Us  forward  by  experimental  com- 
parison ;  and  her  «k(  ult  communications  are  not  with  living 
M.l^lcrs  in  Tibet,  but  with  the  spirits  of  the  dead.  "Ma- 
h&tma  Morya"  has  not  yet  appcare<l  above  the  horizon. 
"John  King"  is  still  "  Ihe  Master  of  her  «lreams. "  ' 

The  facts  are  simple  and  natural.  Ma<lame  Blavutsky 
had  been  a  medium  from  childhood,  and  ha<l  practised 
spiritualism  since  i8:;8,  if  not  from  an  earlier  date,  though 
it  does  not  apfx-ar  tiiat  she  ever  w«)rke<l  as  a  hirctl  medium. 
She  started  a  spiritualist  show  in  Cairo  in  1875.  She  lived 
by  spiritualist  writing,  and  made  the  most  serious  protesta- 
tions of  belief  in  spiritualism  from  187.1  to  September,  1875. 
The  Miracle  Club  and  the  Theosophic  Society  were  succes- 
sive attenij)ts  to  start  si)mething  new  ami  successful,  when 
public  interest  in  spiritualism  declined.  TheoM)phical 
doctrine  at  a  later  date  became  a  blend  of  liuddhism,  llin- 
dui>m  and  various  forms  of  occulti^m;  but,  vhen  lirst 
launched,  it  was  merely  an  aildition  of  the  magic  and  mys- 
ticism t)f  Kgypt  and  of  medieval  Judaism  to  spiritualism, 
with  a  view  to  stimulating  the  jaded  api>elite  of  the  people 
of  New  York. 

It  is  clear  that  .she  had  been  interested  to  some  extent  in 
all  these  mysterious  things  for  years.  She  was  a  woman  of 
most  unusual  temperament,  i>osscssing  the  powers  of  the 
medium,  the  clairvoyant,  the  lairaudicnt  and  i)robably  also 
of  the  automatic  writer.  She  had  met  "Elii)haz  Levy"  in 
'  UPI.,  2$4.    See  t>eIow,  p.  447. 


FtXL  DEFKN'Cli  OF  TIlL  OLU  RELIGIONS       221 


Paris;  and  r.hf  h;ul  probably  i:ivfn  »omc  attention  to  jug- 
glinj?,  .I.\il  .latiiinn  nnd  such  liki-  in  Kgypt  ami  the  East, 
riu-  folliiwinK  sentenres  arr  probably  quite  reliable.  We 
should  n(»t  'uvf  hati  this  curious  passage  in  her  letters  al 
all,  had  it  :jot  b« ■  (hat  her  torris|»ondent  took  in  thi- 
Anurican  \M\\m%,  anri  she  felt  she  must  afxilogiic  onte 
nn»rc  for  Colonel  OUott's  outrai;eous  exaggerations : 

In  a  detailH  account  of  the  story  of  Katie  King  Olcott 
maki-H  .tut  ( f  mc  sonitlhing  mystmously  terrible,  and  almost 
leads  the  pu'  'ic  to  -lU^iH-ct  that  I  have  <ithcr  sold  my  soul 
to  the  devil  t)r  am  the  tlirecl  heiress  of  Count  (lermain  ami 
r'.iKliosiro.  Do  not  iHlieve  it;  I  have  merely  Uarnt  in  l-Kypt 
and  Africa,  in  Ir  dia  and  in  the  East  generally,  a  great  deal 
of  what  other  [M-ople  do  not  know.  I  have  made  friends  with 
dervishrs,  and  I  do  indeed  belong  to  one  my^llc  s<Kii-ty.  but 
it  (\oe»  not  follow  that  I  have  become  an  A|K)llonius  of  Tyasia 
in  pettia«u.' 

She  now  began  to  study  modern  works  on  occul^^^m  seri- 
ou.dy.  About  the  siime  time  she  l)egan  to  draw  away  from 
her  old  full  belief  in  spiritualism  and  to  hint  that  it  w.iS  not 
spirits,  but  merely  "  shells"  that  caused  the  marvels.  This 
thw)ry  comes  from  "  Eliphaz  '^vy  "  He  taught  that  when 
a  man  dies,  the  spirit  departs  completely,  leaving  behincl 
in  this  world  only  an  empty  "shell."  which,  however,  has 
the  p*)wer  of  producing  phenomena. 

Five  months  before  the  f»)undatinn  of  the  Theosophical 
Society,  on  the  third  of  April,  1875,  M.idame  Blavalsky 
married  in  Philadelphia  an  Armenian,  a  Russian  subject, 
named  Michael  Bettalay.*     Yet  N.  B.  Blavalsky  wa.-  still 

'  it  PI.,  J46-7.    The  date  is  the  i«h  of  .\pril,  1875. 

'  The  account  of  this  marriage  given  hv  Olroti  in  ODL  ,  I,  54--;,  haviM 
been  written  after  the  creation  of  the  virginity  mnh  (see  beluw.  p    j6o), 
cannot  be  trusted.    He  is  wrong  even  with  the  date.    SulovyoB     MPl '. 
105)  tells  how  Madame  once  deKribed  the  m«tch  to  him.      For  the  end  r, 
the  murriase  ttt  below.  »».  ;;*.. 


!i     H 


Jti^  .It 'ift^l^  '..fillJ 


Iji    MODKRV   RI;LK;UHS   MOVKMIlSrs   IN    INDIA 

nlivr .  iin«l  ihrfc  h.ul  l»<tn  no  ilivi»rtr  It  was  a  rase  of 
l.iKaniy  puT  ami  »imi>lf  I)i>uhtlrii*  »hr  %aU{  ohr  wa-.  a 
wM.iw;  (or  »hf  pr.uili»nl  that  pUtc  of  ilttdt  fur  many 
y«an  She  put  'nwn  htT  ajjr  in  ihi-  marriagr  rrKi'«>if  «» 
thirt\  MX.  whiU-  nhf  h.ih  artually  forty  ihrtr.' 

Tlu-  mw  -Muuty  w.i%  H»anrly  ''artiHl  whin  M-riou'*  trmihU- 
arim-  from  her  uliI  ^pirttuali't  alii.-*;  fur  thiy  ft  It  that  sh- 
Wii!.  failhlt***  to  th«m  Shr  hati  puhliily  «l«tlartt|  that  tin- 
(ipirils  hail  hr«iii(?hl  hrr  a  molal  an<l  ilaip  from  h«'r  father's 
Kravf.  an<l  OUuit  had  puhli>hii|  in  hin  /V<i/>/«-  from  tkf 
Otfitr  World  a  <lrawinK  of  tin-  nn-dal  and  ilasp.  Thin  i-n- 
ahlid  lh«'  mi'lium  Honu-  to  Iran-  her  anteiwlint*  and  to 
obtain  information  alx>ut  her  private  life  Hi-  had  alM> 
got  It)  the  bottom  of  some  of  her  fraudulent  •ipitiluali-.tif 
phenomena.  He  then  attavked  her  publiily  on  lM)lh 
counts* 

The  new  Hociety  went  fairly  well  for  a  time,  and  then  in- 
terest 5teailily  wane<l.  Yet  the  mmrailes  held  on,  never 
allowing  the  i»rKani/.ation  to  fall  to  pieas* 

S.  For  two  years  Madame  Blavatsky  toiled  at  her  new 
studie'*.and  «)n  the  2nd  of  CXtober.  1877,  her  Isis  I'mciUd 
was  publisheil.  It  is  a  really  noteworthy  book .  and  that  fur 
two  reasiins  First,  it  was  the  earliest  vigorous  attempt 
made  to  defend  the  ancient  religions  against  the  harsh 
judgments  still  only  too  common  at  the  lime.  Secondly, 
it  look  up  a  striking  attitude  to  that  great  shady  border- 
land which  lies  between  jugglery  and  religion.  Everything 
mysterious,  weird,  occult  or  magical,  the  unexjjlored  {wwers 
of  the  human  mind,  and  all  suggestive,  or  symbolic  words, 
acts  or  things.  h.id  an  overpowering  fascination  for  her.     It 

'  I  owe  the  facn  in  the  tut  to  Mr  W.  Irving  Lewif  o(  the  Young  Men'« 
O  :i»:ian  .Xisocialion  of  Philadelphia,  who  <liJ  me  the  great  kindness  o( 
learching  the  public  recordi  and  copying  out  the  details 

'  .U i'i  ,  2(1-  a  '  A  Uiiiuruiii  Kilroipril.  j 


T 

i 


^siifiJI^  4iLS,..it^'^^>"ti 


ri'LL  DKFF.NCE  OF  T1IK  OLD  RFLIGION'S       ij, 

ii  aUi.  il.ar  that  at  a  fairly  rarly  ilato  »h«'  '«Rin  lo  rtali/,»', 

in  a  more  or  li'<.!i  ha/y  way,  .crtain  i.uU  wliith  m  it  rue  lian 

only  rtunily  iK-ruiM.!  ami  aiknowlnlKiil      I  he  mmt  im- 

jK.rtarU  of  iIhm-  an-  (,i)  thai   •.piri'iiali-^m,  il.iirvoyancc, 

li>pno(i(  irarm..,  faith  hialirJK  nul  nutiy  «.f  the  phenomena 

of  ilrfim.H  aril!  ii|i|).iriiionH 

prat  til  CI  ami   oMurrtnn 

lilrralurc  of  (ia^'iial  at 

mm  h  whiih  ha|t|H-n<> 

»on»iilrral)lr  pro|Mirii' 

tho   Khirnato  txpla, 

('  /   that   those  who 

•"Himr  or  lalir  havi        ..  .r 

qufstioni  are  not  raiM'      i 

and  til"  t'viili-me,  rimkI,  bad 

clown  in  imIiM  rinii.i.it(  heap 


".tntialt,  itlcniiial  with 
aif  •      '(.111   for  in  the 


.1 


..! 


t  .l.i 

I-  '   II     ''i;ri  i   1. 

'  t  Ih, 


'<.  and  with 

(b)   thai  » 

'.whatevrr 

'li';    l>" ;    and 

I    ir  pr'ifi-,H|on 

•hv  fill  these 

olarly  fashion ; 

imply  thrown 

>k  as  it  Htands 

•  praituailyof  m.Micntilu  valii.  ,  yet  the  personal  know- 
ledge the  aulhort  s  h.,.!  of  many  ..f  the  practiee;,  dealt  with, 
an.:  her  |Hnepii.,ii  (hat  there  was  something  Keniiine  in 
them,  Kavc  the  I>ouk  a  .ertain  value,  atnl  made  it  very  at- 
tractive tu  many  p«opI,- 

().ie  of  the  most  nui.ibU-  eharaeteristii  s  of  the  bih.k  is  its 
violent  (x.lemii  a^.iinst  m.Mlern  stieme  ami  Christianity. 

The  authoress  s»)  wote  as  t..  Ie..d  her  re.iders  to  under- 
staml  that  she  was  a  wc  aan  of  sasi  learning,  and  that  she 
iia<l  mastered  all  the  great  works  ..n  onultism  in  existence; 
while  the  truth  is  that  all  the  le.ir.-iin-  it ,  „ntains  is  bon,  we.l." 
or  rather  stolen,  from  niod.rn  ljo..U.  for  in  mos^  -ses 
there  Is  m.aekm)wledKnunt.  .Mr  Wm  Kmm.lt.  Coleman 
of  San  Fran,  is,  o  >p«.nt  three  year>  in  making  an  exhaustive 
analvsis  of  the  nn>t.i,ts  of  Madame  Hlavat.sky'.,  writings. 
The  following  is  his  statement  wit'i  regard  to  the  his: » 

'S.T  art   Clair.oyante  by  .\n«ln;w  Laiiu  in  LKE. 


P 


m 


334   MODERN  REUGIOUS  MOVEMENTS  IN  INDIA 

By  careful  analysis  I  found  that  in  compiling  his  about  too 
bociis  were  used.  About  1,400  books  are  quoted  from  and 
referred  to  in  this  work ;  but,  from  the  100  b<M)ks  which  its 
author  possessed,  she  copied  everything  in  Isis  taken  from  and 
relating  to  the  other  1,300.  There  are  in  Isis  about  2,100  quo- 
tations from  and  references  to  books  that  were  copied,  at  second- 
hand, from  books  other  than  the  original,  and  of  this  number 
only  about  140  are  credited  to  the  bcwks  from  which  Madame 
Blavatsky  copied  them  at  second-hand.  The  others  arc  qutiti-d 
in  such  a  manner  as  to  lead  the  reader  to  think  that  Madame 
Blavatsky  had  read  and  utilized  the  orif^itia!  works,  and  had 
quoted  from  them  at  first-hand,  —  the  truth  being  that  these 
originals  had  evidently  never  been  read  by  Madame  Blavatsky. 

Col.  Olcott  stated  in  the  Thcosophisl '  that  Madame  Blavat- 
sky'.s  library  contained  about  100  books  when  she  wrote 
the  Isis;  so  that  Mr.  Coleman's  critical  judgment  is  con- 
firmed. The  following  is  a  list  of  the  books  from  which  the 
largest  numbers  of  quotations  were  taken  : ' 

PASSACI9 

Dunlap's  5oJ  .•  the  Son  of  the  Man 134 

Ennemoser's  History  of  Magic,  English  Trans 107 

Dcmonologia 85 

Du"'ap's  Spirit  History  of  Man 77 

Salverte's  Philosophy  of  Magic,  English  Trans 68 

Dunlap's  5o(i :  the  Mysteries  of  Adoni 65 

Des  Mousseau-x's  Magie  au  Dix-ncuviime  Siicle   ....  63 

Dcs  Mousseau.x's  Hants  Phinomines  de  la  Magie      ...  45 

King's  Gnostics,  ist  edition 42 

Supernatural  religion 40 

Mackenzie's  Masonic  Cyclopaedia       36 

Zeller's  Plato  and  the  Old  Academy 35 

There  are  some  students  who,  while  recognizing  frankly 
that  the  bulk  of  the  Isis  is  built  out  i)f  materials  from 
modern  works,  arc  yet  inclined  to  think  that  it  may  be 
true,  as  was  stated  by  Madame  Blavatsky  and  Col.  Olcott, 

'April,  1893,  p.  387  f.  KUPI.isb. 


mmm^^^ 


FULL  DEFENCE  OF  THE  OLD  RELIGIONS       225 

that  large  sections  of  the  book  were  written  automatically. 
If  this  be  true,  then  the  explanation  must  be  that  her  sub- 
conscious mind  ha.l  relainnl  all  that  she  had  read  on  these 
subjects,  and  gave  out  the  materials  when  each  fit  of  auto- 
matic writing  came  on. 

The  book  contains  innumerable  rrors,  many  of  them  of 
the  most  rudimentary  type.  The  commonest  Sanskrit 
words  are  misspelt ;  the  Buddhist  doctrine  of  transmigra- 
tion is  grossly  misrepresented;  and  the  Bhaf^avMigUa  is 
confused  with  the  Bhdgavala  PurdKa.  The  ftillowing  sen- 
tences give  a  sample  of  the  scholarship  of  the  book  : 

Apart  from  the  now-discovered  fact  that  the  whole  story  of 
such  a  massacre  of  the  Innocents  is  bo<lily  taken  from  the 
Hindu  BagavedgiUa,  and  Brahmanical  traditions,  the  legend 
refers,  moreover,  allegorically  to  an  historicjj  fact.  King  HeriKl 
IS  the  type  of  Kansa,  the  tyrant  of  Madura 

Yet,  to-day,  we  are  asked  to  believe  that  all  this  is  the 
wisdom  of  the  Mahatmas.  When  Madame  HIavatsky  went 
to  India,  an  elaborate  myth  was  created,  to  the  effect  that 
for  many  years  she  had  been  receiving  her  wis<!om  from 
these  Masters  in  Tibet.  Thus  all  who  ace.  this  myth 
are  compelled  to  explain  the  his  as  an  early  exjwsiti.in  of 
orthodox  Theosophy.  As  a  matter  of  fact,  it  represents  the 
state  of  the  writer's  mind  in  1877 :  it  doe.  not  teach  the 
doctrine  of  reincarnation ; »  it  teaches  that  man  is  a  being 
of  a  threefold  nature,  while  the  or-.hcnlox  doctrine  makes 
him  sevenfold  ;  ther-;  is  no  mention  of  the  great  doctrine 
of  brotherhood ;  and  a  great  deal  of  the  furious  attac  k  on 
C  hristiamtyis  contrar>'  to  the  i)rofessed  standards  of  to-day. 

6.  About  the  time  when  the  Isis  was  published.  Home's 
I.tghts  and  Shadows  of  Spiritualism  also  appearec  and  its 
exposures  of  her  frauds  agitated  her  so  much,  and  influenced 
public  opinion  so  seriously,  that  she  deci.led  to  leave  Amer- 

'  II,  iQQ.  1  oicott  acknowledges  this  frunkly,  ODL.,  I.  378. 

Q 


n 


ft 


1 


h 


Jll 


J 


226    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


ica  for  ever  and  go  to  India.  Here  's  ho\/  she  wrote  in 
December,  1877,  two  months  after  the  publication  of  the 
his  : 

It  is  for  this  t.iat  I  am  Roinn  for  ever  to  India,  and  for  very 
shame  and  vexation  I  want  to  Ro  where  no  one  will  know  my 
name.     Home's  malignity  has  ruined  me  for  ever  in  Kuro|>i'.' 

Home's  evidence  must  have  been  irrefra);al)le ;  for  Olmlt 
did  not  attempt  to  meet  it,  though  asked  to  do  so.' 

In  aniiripation  of  ihtir  voyage  to  India,  Olcott  wr«)te  to  a 
Hindu  friend,  whom  he  had  met  some  lime  Ijefore  im  a  voy- 
age across  the  Athintic,  and  through  him  got  into  corre- 
spondence with  Svimi  Dayinandu  Sara^vati,  the  founder 
of  the  .\r>a  Samaj.  As  a  result  of  an  interchange  »)f  letters, 
the  two  societits  were  connecteil  the  one  with  the  other. 
This  continued  afu-r  the  Theosophists  reache<l  India;  but 
finally  they  sep.irateil  in  anger.' 

On  the  .'5th  of  May,  1878.  Madame  Blavatsky  was  di- 
vorced from  I  IT  Armenian  lui>band.'  Olcott  says  that  the 
husband  obtained  the  divorce  on  the  ground  of  doertion.^ 

7.  In  December,  1878,  "  the  rheoM.i)l)ical  Twins,"  as 
Miuiame  Blavatsky  had  named  herself  and  Olcott,  sailed 
from  New  York.  They  arrived  in  I^nnbay  in  January; 
and  that  city,  for  almost  three  years,  wa^  tlie  Iiead(|uarter- 
of  the  society.  Mad.inie  Coulomb  and  her  hu>l)and.  who  had 
meantime  lost  all  llu  ir  inoniy,  n-adied  Homb.iy  late  in  the 
spring  of  1880,  and  win-  t;,t,ddislie<|  ;it  headquarters  as 
frienilsan<l  assist.mts  of  Miidanie  Hl.ivatsky. 

The  opinion^  and  llie  teat  hint;  <>i  the  r\vin->  now  bei.nie 
mu(h  more  distinclivt  1>  liidi.in  tli.m  lliey  luid  I>e(  n  in 
America.  They  deilare<l  themsilvi'.  Bud.lhi-^is,  and  en- 
lired  into  clu-e  relatione  with  Huddln>ni  in  Cesion. 

The  TheoMJplii*   .Myth  ai-u  be^^an  to  take  delinite  sli.ipe. 
'  A/f/ ,  J78.  ' /ft  ,  J7S         ••((/)/..  I,  i04  407.     .\lx)vi-  p   no 

«  P.  jM.abovc.       H)DL.\,i7      CI    .1//'/  ,  105. 


I' 
I 


FULL  DEFENCE  OF  THE  OLD  RELIGIONS       227 


They  diligently  taught  the  existence  of  the  Great  White 
Brotherhood  and  their  Lodge  in  Tibet.  The  theory  took 
shape  gradually,  and  some  of  the  more  showy  parts  have 
been  added  only  recently.  The  completed  myth  is  as 
follows:  A  large  number  of  men  have  reached  the  siage 
of  Atlei)ts  in  the  Wi.sdom ;  and  many  have  become  mem- 
bers of  the  Hierarchy  which  governs  this  world.'  These 
beings  are  far  beyond  death  and  transmigration ;  yet  they 
live  u|M)n  earth,  mostly  in  Tibet ;  and  a  few  of  them  are 
willing  to  take  as  apprentices  those  who  have  resolved  to 
<livote  themselves  to  humanity.  Since  they  take  pupils, 
they  are  known  as  Masters.  On  account  of  their  great- 
nes:,  they  are  calle<l  Mahitmas,  great  souls.  Madame 
HIavatsky,  we  are  told,  was  selected  from  the  whole  human 
ra(  e  in  our  days  to  receive  the  ancient  wisdom  from  these 
Masters.  Ikr  own  particular  master  was  Mahitma 
Morja ;  but  Koot  Iloomi  and  oth(  rs  were  also  ready  to 
hclj).  Fro. 11  them  she  received  Theosophy :  it  was  in  no 
sense  her  own  creation.  As  far  back  as  1851  she  had  met 
Mahatma  Morya,  "  the  Master  of  her  dreams"  ;*  she  had 
.spent  seven  years  in  unremitting  study  in  Tibet;  and  in 
the  inter\ening  years  the  wisdom  had  been  poured  into  her 
miml  in  ami)lest  measure. 

Our  narrative  has  provided  sufTicient  disproof  of  the 
myth.  As  lat^  as  1874  she  was  neither  Buddhist  nor 
Theosophist,  but  a  Spiritualist,  and  was  ready  at  a.iy 
moment  to  lay  her  head  on  the  block  in  defence  of  her  faith.' 
Instead  of  learning  from  a  living  Master,  she  was  the 
confidant  of  a  disembodied  spirit,  John  King.*  Even  when 
the  Tlieosophical  Society  was  founded,  there  was  no  men- 
tion of  India  but  only  of  the  Kabbala  and  the  Hermetic 
system.'' 


m 


'  S«e  below,  pp.  .'79-80. 
'  r   ii7,  above. 


•  P.  447,  below.      »  Pp.  315-6,  above. 
*  P.  Jig,  above. 


228   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


5fi' 


I 


The  two  travelled  a  great  deal  in  various  parts  of  India, 
and  were  usually  received  by  the  Hindu  community  with 
acclamation.     The  society  steadily  grew  in  numbers  and 
iwpularity,  largely  as  a  result  of  the  new  theory  of  the 
Masters.     For.   wherever   they  went,   miraculous  events, 
which  they  called  "phenomena,"  appeare«l ;  an<l  Madame 
Blavatsky  attributed  all  to  her  Masters,  or  to  the  oicult 
knowletlge  she  iiad  derived  from  them.     If  some  |)rominent 
EuroiH-an  were  inciuiring  about  Theosophy,  a  letter  from 
Koot  IItK)mi  would  be  sure  to  fall  on  his  head.     Telegrams 
from  the  Masters  would  come  tumbling  through  the  air  — 
"precipitated"    in    Theosophic    phrase —  but,    strangely 
enough,  bearing  the  stamp  of  the  British  Telegraph  ofTice. 
The  Masters  shewed  themselves  now  and  then  in  one  of 
their  bodies  to  selected  people.     Lost  articles  were  found, 
and  new  things  .".rived  in  unheard-of  ways.     Half  a  cig- 
arette, or  a  lock  of  Madame   Bbvatsky's  hair,  would  be 
transported  from  one  place  to  another  by  "  occult"  means. 
Probably  a  percentage  of  the  phenomena  were  genuine, 
as  we  should  expect  in  the  case  of  a  woman  of  Madame 
Blavatsky's  powers;  but  no  carefully  sifted  evidence  has 
ever  been  given  for  any  of  them;    while  evidence  exists 
which  proves  clearly  that  many  of  them  were  fraudulent ; 
and,  as  to  the  Masters,  nothing  worth  the  name  of  evidence 
has  ever  been  produced  for  their  existence.' 

8.  One  of  the  most  famous  occurrences  took  place  at 
Simla.  There  was  a  dinner-party  there  one  evening,  in 
the  house  of  Mr.  A.  O.  Hume,  a  distinguished  Indian 
Civilian,  holding  very  high  ofBce  under  Government. 
After  dinner  it  was  proposed  that  Madame  Blavatsky 
should  give  an  example  of  her  powers.  After  some  talk 
she  asked  Mrs.  Hume  whether  she  had  lost  anything  she 
would  like  very  much  to  recover.     In  reply  she  described 

'  P.  447,  bebw. 


FULL  DEFENCE  OF  T!IE  OLD   REIJGIONS        2ig 

a  brooch,  which  some  little  time  before  hud  parsed  <  ut  .f 
the  family.  Madame  Blavatsky  indicattnl  a  >j>f^'  in  h.- 
Kardcn  where  they  misht  look  for  it.  They  looked,  an<l  li.* 
brooch  was  found. 

Mr.  and  Mr^.  Hume  accepted  the  occurrence  as  a  K'nuine 
occult  phenomenon.  It  was  described  in  ^lowinj^  term^  in 
the  papers;  and  it  has  been  continuously  used  by  Theos- 
ophists  e%er  since  as  evidence  of  the  truth  f)f  their  system. 
Yet  the  explanation  is  simple  and  undeniable.  The  truth 
came  out  in  the  following  way  : 

The  publication  of  the  uicident  in  the  Pioneer  gave  rise  to  a 
good  deal  of  discussion  in  the  daily  papers  of  the  period.  The 
Englishman  pointed  out  a  number  of  awkward  lacuna?  in  the 
ace  .lit  given,  and  was  esiK-cially  anxious  to  know  .something 
of  the  "jKTson"  who  had  allowed  the  brooch  "to  pass  out  of 
their  jws.scssion."     It  reniarketl  — 

"There  is  nothing  to  show  to  whom  Mrs.  Hume's  friend,  to 
whom  she  ha<l  given  the  brooch,  parted  with  it.  It  might  have 
been  to  some  one  who  had  communicated  the  fact  and  given 
the  bro«)ch  to  Madame.  A  very  slight  hint  in  the  conversation 
might  have  turned  Mrs.  Hume's  thoughts,  almost  uncon- 
sciously, towards  her  lost  brooch,"  etc. 

The  Bombay  Gazette,  of  October  13th,  1S80,  aftt-  noticing 
this  article,  went  "W  — 

"\Vc  can  furnish  the  Kni^lisliman  with  a  small  item  of  intelli- 
gence. At  the  end  of  last  and  the  commencement  of  this  year, 
a  young  gentleman  who  had  resided  at  Simla  previously,  and 
was,  we  believe,  well  known  to  the  Hume  family,  -njourned  for 
some  months  in  Bombay,  and  was  part  of  the  time  a  guest  of 
Madame  blavatsky  at  ("lirgaum.  The  latter  lady's  connection 
with  this  gentleman  may  or  may  not  have  had  anything  to  do 
with  the  affair  of  the  brooch,  though  to  our  mind  it  is  as  prob- 
able as  that  the  presence  of  the  brooch  in  the  flower  bed  was  due 
to  'occult'  phenomena." 

Three  days  later  a  correspondent  of  The  Times  of  India 
wrote  — 
"It  may  interest  some  of  your  readers  on  the  other  side  of 


ajo   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

India  to  learn  that  some  •nontht  a({o  an  individual  wh<»  hod  l)ccn 
immediately  connccli-d  with  >onw  of  thi  memlKTs  of  Mr.  ilume'a 
family  at  Simla  arrived  in  Hombay.  He  was,  I  In-lieve,  lu)«- 
pitahly  received  l)«-  Madame  Blavat>ky,  i',  in<leed,  he  did  not 
s|H-nd  st)me  weeks  at  her  houM*  in  (iirKaum,  and  when  he  left  for 
England  eventually,  the  arrangements  for  his  passage  were  made 
through  the  agency  »)f  Colonel  Olcott." 

All  this  is  very  suggestive ,  but  still  more  so  is  a  pretty  idyll 
narrated  by  the  ('«tj/  ami  Military  (liizdlt-  a  month  or  two 
later :  — 

"Once  uiMin  a  time  a  certain  Daphni-.  had  received  an  a  gage 
d'amour  from  his  Chloe,  a  brooch,  an  aiice>tral  gim,  formerly 
the  projH'rty  of  Chloe's  Mantma,  which  probably  |HM)r  Chloe 
considered  would  in  the  course  of  happy  time  revert  to  her 
possession,  when  Daplmis  and  all  that  wa>  his  should  be  her  own. 
Hut  the  course  of  true  lose  never  ili<l  run  smooth,  and  the  un- 
happy Daphnis,  separated  from  Chloe,  ami  dri\en  by  impe- 
cuniosiiy,  deiHi.-iietl  his  prt-tty  gift  willi  an  accommiMlaiing 
I)awii-broker  for  a  consideration  meaiiiiii;  iloubtless  in 
future  time  to  re<leem  the  jtrecious  pledge.  The  trink't  clianced, 
however,  to  attract  the  notice  of  a  vt  ry  famous  >piritualist  and 
medium,  a  laily  who  dealt  in  n.y^teriis  of  p^ythic  foni-  and 
{K)wers  of  di.Mntegration  and  reintegration  of  matter,  I'liere  is 
nothing  to  prevent  a  spiiituali;  t,  however  m.igitaiiy  endowed, 
from  dealing  also  in  nmndane  alTair>  after  the  u>ual  liurndruni 
and  worldly  fashion,  and  in  this  in-tance  the  fa-ium-,  huly  cho c 
to  achieve  the  |M)ssession  of  the  object  of  her  f.iiii\  by  ilu  iirdi- 
nary  methiul  of  pa_\ing  lor  it.  Time  rolled  oii,  and  it  happened 
in  the  fulness  thereof  that  the  celebr.ited  medium  and  Chloe's 
Manmia  became  ac(|uainted,  and  under  some  lin  iimstances, 
which  attained  perhaps  an  undeserved  notorii'fy,  the  briHK'h 
became  again  the  property  of  its  original  |M)r,st'sM)r ' "' 

Two  further  points  came  out  after  ilii>  account  u  is  j^rlnti  m 
Mr.  Hormusji  Seervai,  a  Bombay  jewdlcr.  .aw  an  micouiu 
of  the  miracle  in  the  papers,  and  realized  from  the  descrip- 
tion of  the  brooch  that   he  had   rejjaire'   it    lor  Madanti- 


ColUp^f.  4O-7. 


l! 


FLXL  DF.FKNTF.  OF  THF  OLD   REUGIONS       3ji 

Blavatsky.'  Finally,  tin-  Riv  Gi-orRt-  Patterson,  when  on  a 
vi>it  to  Hiimbay  at  llu-  end  of  1884,  U-arned  that  Madame 
Blavat^ky  Ixui^jlu  the  pawn-tiikct  from  the  younj?  man 
.md  rcdtcnud  tlu-  IrinkrI. 

Thiro  lannol  Ix  thf  >lif,'litt'>t  que^lion  a?*  to  the  truth 
of  the  explanation  ;  for  not  one  of  the  farts  has  ever  been  so 
much  a?,  qutstioned.  Mr.  Hume  himstif  publiily  aiknowl- 
edjjed  that  the  famou^  phenomenon  was  a  piece  of  wdl- 
plinni<l  fraud.  Vet  the  Theosophical  S<xiety  still  uses 
this  fraud,  indefensible  and  undefended,  as  an  example  of 
oicull  ap  ney.' 

0  The  riu()so|)hii  cimeption  of  the  world,  man  an<l 
rciijjion.  whith  i^  nowhere  pven  in  the  fsii.  now  j^radually 
took  shape  A  brief  analysis  of  the  system  is  ffiven  below.* 
!'he  m.iin  ihannel  through  which  the  fre^h  teaehinK  found 
it:  way  to  I  heosophi-ts  and  the  public  was  a  series  of  long 
letters,  which  Madame  Blavatsky  averred  were  written  and 
s(nt  by  th(  Master  known  i-  KiMit  Floomi.  Parts  of  these 
Kllirswiie  p  ibli^hed  bv  .\Ir.  Siniietl,  an  Knj^lishman  who 
w.is  rditor  of  ijii-  PioHfcr  and  had  become  a  Theosophist, 
in  hi>  liioks,  EsoUrii  HmUliiMn  and  TfitCkiull  [['tirlj-  but 
ni'jthofijiemateri.d  was  sii  pour  tiia!  it  had  to  be  eliminated 
a-,  lubbi^h." 

Thf  (htult  WvrU  was  pubiN!)cd  in  June.  i8Sr.  Mr.  H. 
Kiddle  'if  .\iu  \'ork  r"',id  the  volume,  and  discoveretl  in  one 
oj  ;he  1(  Iters  a  loni;  pa>s.ij,'e  i  ipied  ainv.st  \erbalini  from 
in  addr,  ^  dili\.Te.|  i)y  him  ,'.t  L.ike  Pleasant,  .AuRust  15, 
18.S0,  and  reported  ihi  ^anu  month  in  I  /w  Hdiinvr  of  Lif^ht. 
'Vhv  dale  of  the  1.  !.  r  was  tw.  months  later.  When  this 
wa.-.  made  publii ,  a  ridiculous  r(j)ly.  purporting  to  come 

'  Mr    H.i.!.>nn  i.illi-.i  .,'A  liv.rno!  ihr  f.Ki>  from  !  im  jK-rsonaiiy      t'ro- 
rffJ:K(^.  IX.  :'■: 

'  SiiincUW>,,i,/(  II    .   '  iij,   .7    .-.j  (eighth  .,:    '..,v..  i,,c/,). 

'  ^'    --^  ^  *  I  n:  ((dings,  IX,  J04. 


l)l 


^' 


ajj    MODERN  RELIGIOUS  MOVEMENTS  IV  INDIA 

from  the  NfahAtma.  was  published,  but  no  one  was  de- 
reived.  It  was  a  case  of  deliberate  plngiari<itn ;  and  the 
final  prot)f  that  it  was  so  is  found  in  the  fact  that  In  the  more 
recent  editions  of  The  Oirult  H'orW  the  pa^siige  Is  omltte<l.' 

lo.  In  December.  i88i,  the  heail<|uarters  of  the  s<  clety 
were  movwl  to  Adyar,  Madras.  The  Coulombs  went 
along  with  the  rest  of  the  slalT.  M  (\rdomb  was  Librarian, 
while  his  wife  was  Assistant  {'orn-sponfiiriK  Secretary  of 
the  society.  Besi«les  that,  Madame  Coulomb  acted  as 
housekeeper,  while  her  husband  tiM)k  charge  of  all  repairs 
or  additions  to  the  buildings. 

Madame  Blavalsky  occupied  a  large  upf>er  room  in 
the  main  bungalow.  See  plan  B  on  page  2,^5.  Karly 
in  1883  a  new  room  for  mcult  pur{X)ses  was  built  against 
the  west  wall  of  her  room  There  were  two  windows  in  the 
west  wall.  The  south  window,  transformed  into  a  d<H>r, 
became  the  ordinary  entrance  into  the  new  nnmi,  which 
was  called  the  Occult  Room.  The  mirth  window  was 
rcmove<l,  and  a  single  layer  of  bricks  tilled  up  the  afierture 
on  the  Occult  KiMim  side,  leaving  a  recess  about  15  in. 
deep  on  the  other  siile.  in  Madame  HIavatsky's  bedroom, 
Part  of  the  Occult  Room  was  screened  olT  by  means  tif  a 
curtain  to  form  a  small  r(K)m  for  the  Shrine  This  was  a 
wtKxIen  (  u|)boanl  which,  by  means  of  two  stout  wires,  was 
hung  on  the  wall  over  the  thin  brick  partition  where  the 
north  window  had  been.  In  the  Shrine  was  placed  a  jxir- 
trait  of  the  Master,  Koot  Iloomi.  The  doors  of  the  Shrine 
were  ociasionaily  tin  own  open  to  Theosophists,  thai  they 
might  see  the  master's  portrait      Hindus  bowed  reverently 


'  Ia-i  ,iny  one  mmp.Tri'  i>p,  loi-  j  of  llu-  third  ciliiiim  wiih  pp.  i  J5-6  of 
thf  lijilith  edition  I'he  pl;i({i.irizc<l  pasMiEc  iK'trins  ;il  "  Iiira'*  nilc  the 
world,"  and  runs  down  to  "siaik  of  dirt  '  .Vo  ni  kiiowlcfiRmrnt  f>f  Iht 
omi.s>iiin  i^  made  I  o>ve  this  jHiint  to  thi-  Rev  John  IlaiLtit  of  llanip- 
stead,     C(,  also  what    >■  i 'ir^  on  p   js,    lirlow 


FLXL  DtFENCE  OF  THE  OLD  RELIGIONS       ajj 


More  him  and  burnctl  incense  to  him  '  Bnth  Indians  and 
Europeans  wi-n-  ai  i  u-^tomi-d  to  prcM-rU  their  rt'(iuf>ts  in  the 
form  of  Irttirs.  1  hi-  door  would  then  In-  shut ;  and,  when  it 
was  re-opened,  a  reply  from  ihc  Master  would  la*  found 
within  it.  On  one  cu*a  ,  m  a  broken  siiucer  was  pu*  in 
beside  him.  When  the  Shrine  was  re-o|H'ned,  it  was  fount.' 
intact.  From  this  time  onward  many  oi  the  most  striking 
phenomena  were  loaneeted  with  the  Shrine. 

By  the  year  1884  the  i  heost)phical  Society  had  attained 
great  proj>ortion5.  Ther  wore  over  a  hundred  branches  in 
India,  and  Hindus  everywhere  rejoiied  in  its  work.  Nor  is 
their  enthusiasm  hard  to  understand.  'rhtosoi)hy  provided 
a  new  defence  of  Hinduism  for  the  thousands  of  educated 
men  whose  Western  education  had  (died  them  with  shiver- 
ing doubts  about  their  religion.  It  condemned  Christian 
missionaries  as  impudent  and  ignorant  intruders,  who  dared 
to  critici/.e  Hinduism  and  Buddhism,  the  two  faiths  which 
alone  among  all  the  religions  of  the  world  still  taught  clearly 
the  truths  of  the  Ancient  Wis<lom.  All  the  great  and  good 
of  every  age  had  known  and  taugiit  tliis  wis«lom  ;  but,  while 
it  had  been  lost  or  be(  louded  elsewhere,  Hinduism  and  Bud- 
dhism still  retained  its  priceless  principles;  and  in  Tibet 
lived  immortal  teachers  who  were  now,  through  Madame 
Blavatsky,  revealing  the  Wisdom  in  all  its  glory  to  the 
whole  human  race.  Yet  even  tliis  nio.st  (lattering  procla- 
mation would  not  have  won  its  way  as  it  did  apart  from  the 
phenomena.  There  can  be  no  question  that  it  was  these 
marvels  that  trumpete<l  the  cause  throughout  India,  and 
convinced  the  Hindu  of  the  truth  of  the  new  propaganda. 

II.  In  1884  a  great  crisis  in  the  history  of  Thcosophy 
occurred.  As  Theosuphists  still  assert  that  the  whoK  was 
a  missionary  pKit,  and  that  Madame  Blavatsky  came  out  of 
it  triumphant, we  caimot dismiss  itina  paragrai>h.     Inordcr 

'  Cf.  the  KHhi  Soimi--  and  the  Dova  Sam.".j,  p,).  170  anl  179,  ibove. 


334    MODKRN   kl  I.UWOUS  MOVFMKNTS   IN  INDIA 
A     jrUGF.S   TLAS    ORUWNM.   SIZF 


Fl'U.  f)F,rKNTF.  OF  T1IK  OLD   RH,I(;|(»NS       jj5 


fl    IIUIM.MIN  S    l'Iw\N,  I  ttf  ORK.INAI.    sUt: 


i 


MICIOCOfV   nSOlUTION   TtST  CHART 

lANSI  and  ISO  TEST  CHAItT  No   2l 


1.0 


1.1 


1^ 


12.5 


y. 

^ 

Ki 

40 

ll£ 

Hii 

1.25   iu 


1.6 


^  /APPLIED  IfVMGE     Inc 

^^  i6f;3    fas'    Ma^^    'j*'m1 

■as  C'e)   *8J      0300   -  P-^one 

ag  CM6)   288  '  5989  -  ^o. 


236   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

to  place  our  readers  ia  a  position  to  judge  for  themselves,  we 
shall  give,  in  as  brief  a  form  as  possible,  an  orderly  outline 
of  the  significant  events  of  the  crisis  and  shall  also  indicate 
where  the  detailed  evidence  produced  on  both  sides  may 
be  seen  and  examined. 

a.  On  the  21st  of  February,  1884,  Madame  Blavatsky, 
Colonel  Olcott  and  a  young  Calcutta  Brahman,  Mohini 
Mohan  Chatterji,  sailed  from  Bombay  for  Kurope.  By 
Madame  Blavatsky's  explicit  instructions,  the  Coulombs 
were  left  in  charge  of  her  rooms  at  the  headquarters,  Madras. 
They  were  to  reside  in  them,  and  to  look  after  her  furniture 
and  dogs.  No  one  was  to  disturb  them.  There  is  the  best 
evidence  possible  for  these  statements.  The  written  in- 
structions have  been  published ; '  and  the  following  is  a 
letter  written  by  Madame  Blavatsky,  and  printed  in  Dr. 
Hartmann's  pamphlet  published  in  September :  * 

46  Rue  Notre  Dame  des  Champs, 
Paris, 

April,  2-84. 
She  swore  to  me  that  she  would  take  care  of  my  rooms,  only 
asking  mc  to  let  it  be  known  that  she  alone  had  the  right  over  all, 
and  would  have  and  keep  the  key.  Having  told  Dr.  Hartmann 
that  he  was  welcome  to  my  books  and  my  desk  in  my  absence, 
she  made  a  vow  when  alone  with  mc,  and  declared  that  if  I 
allowed  one  single  person  to  have  access  to  my  rooms,  she  would 
answer  for  nothing ;  —  that  the  '  shrine '  would  be  desecrated, 
etc' 

Damodar,  a  Hindu  who  had  become  a  Theosophist  and  was 

one  of  Madame  Blavatsky's  secretaries,  had  the  keys  of  the 

Occult  Room  and  the  Shrine.^    Only  these  three  had  free 

access  to  the  penetralia  at  headquarters.     The  affairs  of  the 

society  were  left  by  Colonel  Olcott,  the  President,  in  the 

hands  of  a  Committee  of  seven. 

'  Collapse,  ig.  '  Report  of  Observations,  32. 

'  Below,  p.  240.  '  Proceedings,  IX,  225,  373-4. 


S^^ 


L^rr^vJ! 


:t^. 


■^^S!^^fr>ss25iL- 


FULL  DEFENCE  OF  THE  OLD  RELIGIONS       237 


b.  On  the  29th  of  February  one  member  of  this  Com- 
mittee, Dr.  Hartmann  by  name,  arrived  at  headquarters; 
and  two  or  three  days  later  a  meeting  of  the  Committee 
was  held.  In  ordei  that  they  might  sit  in  quiet,  Dr.  Hart- 
mann proposed  that  they  should  meet  in  Madame  Blavat- 
sky's  room  upstairs ;  but,  to  his  amazement,  the  Coulombs 
refused  to  give  them  admittance.  The  consequence  was  a 
bitter  quarrel  between  the  Coulombs,  on  the  one  side,  and 
the  members  of  the  Committee  and  the  other  residents  at 
headquarters,  on  the  other.  Madame  Coulomb  said  that 
she  had  many  secrets  which  she  would  tell,  if  they  continued 
to  molest  her.*  She  said  there  were  sliding  panels  in  the 
walls  by  which  phenomena  were  created,  and  secret  panels 
in  the  Shrine,  by  mean  of  which  the  letters  from  the 
Master  and  other  things  were  introduced  from  Madame 
Blavatsky's  room  behind.  She  also  talked  of  the  money 
which  she  had  lent  Madame  Blavatsky  in  Eg>pt  and 
which  had  not  been  repaid.''  Hence  Dr.  Hartmann  and 
others  wrote  to  Madame  Blavatsky  and  Colonel  Olcott, 
complaining  of  the  Coulombs. 

So  serious  did  matters  become  in  the  meantime,  that  the 
Committee  decided  to  impeach  them  in  an  informal  manner, 
and  expel  tl.om  from  headquarters.  But  on  March  22nd, 
while  they  were  drawing  up  the  charges  against  them, 
Damodar  laid  before  them  a  letter,'  which  he  declared  had 
been  brouglit  from  Koot  Hoomi  by  a  chela  in  his  astral 
body,  advising  them  not  to  turn  out  the  Coulombs.  Natu- 
rally, the  Committee  were  rather  upset  to  find  such  an 
authority  interfering  to  save  the  traitors.  Yet,  in  the  face 
of  a  message  direct  from  the  Master,  they  dared  not  turn 


'4    ! 

N 


''I 

:|ti 


•  Collapse,  24,  25,  34  ff.    She  had  spoken  earlier  to  many  people  in  the 
same  strain. 

'  Above,  p.  213. 

•  Given  in  full  in  Proceedings,  IX,  278. 


^^^'iAi^.m^^m^^wii 


338   MODERN  RELIGIOIS  MOVEMENTS  IN  INDIA 


them  out  of  doors.     Consequently,  as  Dr.  Hartman  says, 
an  armistice  was  concluded  with  them. 

After  the  |)eace  was  patched  uj),  the  Coulomhs,  Mr.  Lane 
Fox  and  Damodar  went  to  Ootacamund  for  a  holiday. 
Meanwhile,  the  letters  despatched  early  in  March,  reached 
the  founders  in  Paris;  and  they  replied,  in  letters  written 
on  the  ist  and  2nd  of  April,  to  the  Coulombs  and  to  others. 
Tht  se  letters  reached  Madras  on  the  2sth  of  .April.  On 
the  26^1,  the  very  day  when  the  mail  from  Europe  reached 
Ootacamund,  a  letter  '  purporting  to  come  from  the  Ma.ster, 
and  directed  to  Dr.  Hartmann,  \va.4  forwarded  to  the  latter 
by  Damodar,  from  Ootacamund.  This  letter  said  that  the 
Coulombs  were  plotting.  Therefore,  when  they  returned 
from  Ootacamund,  the  Committee  decitled  to  expel  them. 
On  the  17th  of  May,  M.  Coulomb  gave  up  the  keys  he  held, 
and  several  of  the  sliding  doors  and  paneU;  which  Madame 
Coulomb  had  talked  about  were  discovered.'  On  the  23rd 
of  May  they  were  finally  forced  to  leave  headquarters. 

c.  We  now  turn  to  Europe  for  a  moment.  The  Theo- 
sophical  Society  had  by  this  time  attained  so  much  notoriety 
that  the  London  Society  for  Psychical  Research  appointed, 
in  May,  1884,'  a  Committee  for  the  taking  of  such  evidence 
as  to  the  alleged  phenomena  as  miglit  be  offered  by  mem- 
bers of  that  body  at  the  time  in  England,  or  as  could  be  col- 
lected elsewhere.  The  journey  of  the  founders  to  Europe 
thus  came  at  a  very  fortunate  time,  and  the  Research 
Society  took  full  advantage  of  it.* 

d.  On  thegtn  of  August  Madame  Coulomb  called  on  the 
JSditor  of  The  Madras  Christian  College  Magazine,  and  placed 
in  his  hands  some  forty  letters,  and  asked  him  whether  he 
cared  to  publish  them,  as  they  contained  sufficient  evidence 

'  Parts  of  it  were  published  by  Dr.  Hartmann  in  his  September  pamphlet 
(p  240,  below)  and  these  are  reproduced  in  Proceedings,  IX,  279. 
'  Proceed!  11/;^,  IX,  2:3.  '  lb.,  IX,  201.  ♦  fb.,  IX,  202. 


FULL  DEFENCE  OF  THE  OLD   RELIC.ION'S       239 

to  expose  till-  fraudulent  nature  of  the  phenomena  which 
had  made  so  much  stir  in  India.  The  Kditor  asked  for  a 
few  days  to  look  into  the  matter.' 

A  few  days  hiter  the  Oeneral  Council  ot  the  Theosophical 
Society  through  their  Chairman.  Dr.  Hartmann,  sent  out  a 
circular  letter  of  incjuiry  to  a  number  of  Theosophists  who 
had  visited  headquarters,  asking  them  what  they  knew 
about  the  Shrine.' 

Meantime  the  Editor  of  the  Christian  College  Magazine 
was  examining  the  documents  left  in  his  hands.  Most  of 
them  were  letters  from  Madame  Blavatsky  to  Madame 
Coulomb,  but  there  were  several  other  things,  a  letter 
from  Mrs.  Carmichael  (the  wife  of  an  Indian  Civilian)  to 
Madame  Blavatsky  with  a  letter  to  Mad;  -u-  Coulomb 
written  on  the  back,  a  receipt  for  a  telegram,  etc.  The 
Editor  submitted  the  documents  to  the  most  skilled  opinion 
available  in  Madra  ,  among  others  to  certain  bankers,  and 
they  pronounced  them  genuine.'  But  the  letters  authen- 
ticated themselves.  No  one  could  look  through  them  and 
believe  them  to  be  forgeries.  The  question  of  the  hand- 
writing was  quite  a  subordinate  one.  The  letters  con- 
tained scores  of  references  to  leading  Hindus  and  Govern- 
ment CTicials  all  over  India  with  details  of  what  happened 
when  Madame  Blavatsky  was  in  their  houses  and  when  she 
met  them  casually.  No  forger  would  have  dared  to  invent 
such  details.  If  they  had  been  forged,  a  few  personal  in- 
quiries would  have  at  once  exposed  them.  The  style  was 
also  Madame  Blavatsky's,  brilliant,  vivacious,  full  of  sur- 
prises and  sudden  changes.  The  documents  were  thus 
manifestly  genuine.  As  they  contained  numerous  instruc- 
tions to  Madame  Coulomb  for  the  production  of  phenomena, 
the  Editor  decided  to  publish  a  number  of  extracts  from 
them,  so  as  to  expose  Madame  Blavatsky  and  her  frauds. 

»  Collapse,  29.  •  Proceedings,  IX,  223,  325.  •  lb.,  IX,  277. 


il 


'i*. 


m!^^^wjmi^m'mm^mi^4W^tfm^:^(^ 


y^ 


i\ 


240   MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

Accordingly,  an  article  appeared  in  the  Christian  College 
Magazine,  on  September  loth,'  containing  extracts  from 
some  dozen  letters,  v/ith  sufficient  comment  to  make  them 
comprehensible.  The  letters  were  almost  all  in  French. 
The  text  and  the  English  translation  were  given  in  parallel 
columns.  The  Editor  quoted  only  such  paragraphs  as  were 
necessary  to  prove  the  fraud,  and  omitted  numerous  pas- 
sages del. ling  with  the  private  affairs  of  individuals,  both 
European  and  Indian ;  and  most  of  the  letters  were  not 
used  at  all. 

The  publication  of  this  article  caused  immense  excitement 
throughout  India.  Most  of  the  newspapers  recognized 
that  it  was  a  genuine  exposure,  but  soi...  Houbted  whether 
the  Editor  had  not  been  hoaxed  by  forgeries.  The  leading 
Theosophists,  on  the  other  hand,  put  the  whole  matter  down 
as  a  conspiracy  on  the  part  of  the  missionaries. 

e.  Mr.  VV.  Q.  Judge,  who  took  part  in  the  foundation  of 
the  society  in  1875,''  was  in  Europe  in  1884,  and  was  sent 
by  Olcott  from  Paris  to  Madras.'  He  arrived  there  some- 
time in  May  or  June. 

/.  Dr.  Hartmann  now  drew  up  as  vigorous  a  defence 
of  Madame  Blavatsky  as  he  could  and  published  it,  some- 
time in  September,  with  the  title,  Report  of  Observations 
made  during  a  nine-mouths'  stay  at  the  Head-quarters  of  the 
Theosophical  Society  at  Adyar  (Madras),  India*  A  rough 
and  inaccurate  plan  of  the  chief  rooms  at  headquarters, 
probably  the  work  of  Judge.'^  appeared  in  it.  It  is  repro- 
duced above,  plan  A,  page  234.  Hartmann  denied  that 
the  letters  which  had  been  published  were  genuine,  and 
charged  the  missionaries  with  forming  a  conspiracy  against 
the  Theosophical  Society.    He  confesses  the  existence  at 

>  Reproduced  in  Collapse,  1-15.  '  See  above,  p.  218. 

•  Ml'I.,  1 25.    The  passage  is  quoted  below,  p.  248. 

«  Proceedinis,  IX,  230.  •  Sec  pp.  4S»-3.  below. 


I'ii'a.  >,fr-r*' 


'•i-P'F-?  ".^su;  .>|:^,r>  r^i^i^m 


II 


FULL  DIJI'.NCK  or    Till:  OLD   KKLKUONS       241 

hcadc^uartcrs  of  siu h  sliding  paiuls,  trapdoors,  holes  in  the 
wall,  etc.,  as  vould  bt-  used  for  the  produition  of  occult 
phcnomtna  ;  but  he  asserts,  that  M.  Coulomb  made  all 
these  after  Mailame  Bla\  atsky's  (lei)arture,  in  order  to  ruin 
her  reputation.  The  whole  conspiracy,  however,  woulil 
be  unmaske«l  and  the  innocence  of  Madame  Blavatsky 
'  '"afjlished  in  a  court  of  law. 

We  have  noted  Judge's  arrival  above  because  of  the 
following  grave  incident  in  which  he  was  concerned.  The 
chief  facts  arc  given  in  a  written  statement  by  Dr.  Hart- 
mann  from  which  we  quote  the  following : 

Of  the  existence  of  a  movable  back  to  the  Shrine  and  a  filled- 
up  aperture  in  the  wall,  none  of  us  knew  anything,  and  although 
superficial  e-naminations  were  made,  they  divulged  nothing; 
because  to  make  a  thorough  examination,  it  would  have  been 
necessary  to  take  the  Shrine  down,  and  we  were  prevented  from 
doing  this  by  the  superstitiou.s  awe  with  which  Mr.  Damodar 
K.  Mavalankar  regarded  the  Shrine,  and  who  looked  upon  every 
European  who  dared  to  touch  or  handle  the  "sacred  "  shrine  as  a 
desecration. 

At  about  the  time  when  Major-General  Morgan  sent  his  invita- 
tion to  Mr.  Patterson  to  come  to  headquarters,  that  examina- 
tion was  made,  and  it  was  found  that  the  back  of  the  Shrine 
could  be  removed,  and  on  moistening  the  wail  behind  the  Shrine 
with  a  wet  cloth,  it  was  found  that  an  aperture  had  existed, 
which  had  been  plastered  up.  .  .  . 

I  must  confess  that  it  seemed  to  mc  that  if  at  that  inoppor- 
tune moment  this  tiro.'  discovery,  to  which  I  then  alluded  in  the 
papers  (see  Madras  Mail),  would  have  been  made  public,  it 
would  have  had  a  bad  effect  on  the  public  mind  .  .  . 

A  gentleman  who  was  present,  and  who  shared  my  opinions, 
was  of  the  opinion  that  the  Shrine  had  been  too  much  desecrated 
to  be  of  any  more  use,  and  he  burned  the  Shrine  in  my  presence.' 

What  theyfound  was  that  the  back  of  the  Shrine  consisted 
of  three  movable  panels,  and  that  there  had  been  an  aper- 

'  Proceedings,  IX,  22$. 


'  1  5 

.  I* 


.1 


t  ■ 

4'" 


;-yS:^   ^ 


I 


i4.'    MODERN   RLLU.UHS   MOVKMKNTS  IN   INDIA 

turc  in  ihc  thin  brick  piirlititm  bfliiml ; '  so  thai  ihiTc 
had  actually  Im-n  dirat  mmniuniiatinn  hi-lwirn  Mudanu- 
Bhivatsky's  room  and  the  interior  of  the  Shrine,  precisely 
as  Madame  Coulomb  had  said.'  The  aperture  had  been 
plaster.  1  up  when  Madame  Blavatsky  sailed  for  Kurope. 
Amot.,  '.lose  who  examined  the  Shrine  and  made  the  dis- 
covery were  Dr.  Hartmann,  Mr.  Jud^e  ami  Mr.  T.  V'ijaya- 
raghava  Charloo  (known  as  Ananda)  ;  '  and  it  was  Jud^,'e 
who  burned  the  Shrine.*  The  date  of  the  discovi  ry  was 
Sei)tember  20th.* 

Dr.  Hartmann  and  Theosophi'sts  Renerally  have  always 
maintained  that  the  slidinK  panels  in  the  back  of  the  Shrine 
and  the  hole  in  the  wall  behiiul  it,  which  made  it  possii)lc 
to  get  access  to  the  Shrine  surreptitioUNly  fron\  Madame 
Blavatsky 's  room,  were  made  by  M.  Coulomb  afkr  Madame 
Blavatsky  sailed  for  Europe  in  February.  1.S84.  It  is  jiassing 
strange  that  they  destroyed  the  Shrine,  if  they  were  really 
convinced  that  M.  Coulomb  had  made  these  arrangements 
in  order  to  ruin  Madame  Blavatsky.  Why  did  they 
not  preserve  this  most  notable  piece  of  evidence  of  his 
villainy  ? 

The  truth  is  that  it  is  totally  impossible  to  believe  that  the 
sliding  panels  in  the  Shrine  and  the  hole  in  the  wall  were 
made  by  M.  Coulomb  after  Madame  Blavatsky's  dej)arture  ; 
for  while  the  Coulombs  had  charge  of  her  rooms,  Damodar 
had  tlic  keys  of  the  Occult  Room  and  the  Shrine.'^  How  then 
coultl  M.  Coulomb  insert  sliding  panels  in  the  back  of  the 
shrine,  and  dig  a  hole  through  the  wall  without  the  know- 
ledge of  Damodar  ?  The  burning  of  the  Shrine  shows  that 
Judge  and  Hartmann  had  had  some  glimi)se  of  this  truth. 

'  See  p.  J3:,  .il)i>\c,  ami  plan  It.  pa^c  235.  '  Sec  p.  ;.i7.  atx)ve. 

»  Proiri-ilinas.  IX,  ::)      On  thi^  jiaRe  a  full  and  itear  airoiint  is  given  o( 
the  removal  of  the  Shrine. 

«  lb.,  XXIV,  141.  '  II);  IX.  •2-'7-     ^t^i-'  I'    -47.  Mow. 

'  1'.  236,  above. 


'^...*.jl5-ri«»7 


MI.L   DKII  .\(  i;  (H    nil.  OLD  RKMGIONS       24i 


Clearly  tliry  wen-  consiious  thai  no  drfenrr  of  Madame 
HIas.itsky  was  possible  while  the  Shrine  nnuined  in  exisl- 
enie. 

ji,'.  It  is  important  that  Hartmann's  hold  promise  of  a 
lawsuit  mIiouM  he  kept  in  mind.  In  making  it  Dr.  Hart- 
mann  did  not  stand  alone.  Jucl^e  was  especially  hold  in 
promi^inn  a  full  ex|M)sure  in  court ; '  and  Theosophists  in 
every  part  of  India  loudly  proelaimed  that  the  missionaries 
would  he  prosecuted,  ami  their  conspiracy  laid  bare.  So 
stron{{  was  confidence  at  head(|uarters  that  again  and  again 
it  was  prophesied  that  they  wouhl  rue  the  day  when  first 
they  acce|)ted  the  lying  evidence  of  two  dismissed  servants.' 
The  London  Linlge  published  a  pamphlet  in  which  it  was 
stated  that  the  matter  would  go  to  Court ;  and  Madame 
HIavatsky  also  stated  in  an  interview  with  a  representative 
of  The  Pall  .\ftill  Cazttk  that  she  was  hurrying  to  India 
to  commence  proceedings  against  the  missionaries.' 

Hut,  while  this  was  what  she  said  in  public,  she  wrote 
in  a  very  dilTe.ent  strain  to  M.  SolovyotT.  We  (juote  part 
of  her  letter.     The  dale  is  early  in  (Jclober,  1884  : 

"  First  of  all,  you  can  say  to  each  and  all  in  Paris  that  since, 
in  spite  of  all  my  etTorts,  in  spite  of  my  having  sacrilkcd  to  the 
society  life  and  health  and  my  whole  future.  I  am  suspected  not 
only  by  my  en«"niies  but  even  by  my  own  theosophists.  I  shall 
cut  olT  lh<'  infected  limb  from  the  sound  body ;  that  is,  I  shall 
cut  mysel'  olT  from  the  society.  'I'hey  have  all  clutched  u*  the 
idea  with  such  delight,  Olcott  and  Madame  (iebhard  and  the 
rest,  that  I  have  not  even  met  with  any  l)ity.  I  leave  the  moral 
to  you.  Of  course,  I  shall  not  depart  into  the  'wiUlerness' 
till  Olcott,  who  starts  for  India  by  the  lir.st  .^ti-amer,  has  arranged 
matters  at  .Adyar,  and  exposed  and  pruxid  t!.e  consj)iracy 
—  they  gave  the  Coulomb  woman  10, oc^  nipi'is'  ns  is  now- 
proved,  in  order  to  destroy  the  society;  but  when  all  this  has 
settled  down,  then  I  shall  go  off,  —  where,  I  do  not  know  yet ; 


1    f..//.,A,, 


»  !k 


3    S....    1   ,.l.^...      r^ 


i^v.  p.  :^h. 


•  if 


il 


'I 


VfiAJ/  ^'*v:-;!>»«CTAi'\«! 


^-if^    i>.  .  .-f'MS.dtiU-iMxj^ 


::3filS»W^i%^lKl' 


I 


344    MODLRN   Ri:i.I(iH)lS  MOVKMKSrs  IN  INDIA 

it  i%  all  the  mmt,  iKakks,  ui  lung  as  it  is  somewhere  that  iiolxKly 
knows.' 

h.  In  C)i  tobt-r  a  srtond  artii  Ic  ap|)oarcil  In  Thr  Christian 
Collriif  Mii^azinf^  in  which  thi-  misMonarii-H,  in  reply  lo  Dr. 
Ilartmann'H  |>ani|ihltt  ami  to  other  t  ritii  i^tins  whii  ^  Thi'oso 
phists  had  raivil  ajjainHl  Uu-m.  pul)li;«hfil  a  further  instal- 
mcnt  of  letters,  ami  indicated  still  more  clearly  the  ^reat 
strenjith  of  their  po>itit>n 

J,  So  keen  was  llie  interest  in  the  Psyi  hical  Sot  ii  ty  0.1  the 
question  of  the  Theftsophical  phemimena  and  of  the  fyn- 
uineness  of  the  letters  published  in  The  Christian  College 
Magazine  that  the  Convmittee  apiuiinted  by  thetr  to  con- 
sider the  phenomena  de'ermined  to  send  one  of  their  num- 
Irt  to  India  to  make  careful  scientific  investigations  on  the 
six)t.  Mr,  Richard  Htnlgson,  B.A..  of  St,  John's  Colli'Kc, 
Cambridge,  was  sent  out  at  the  expense  <,f  Prof,  Henry 
Sidgwick.  He  arrived  in  Madras  on  the  18th  of  December, 
On  the  20th  of  December  Madame  Blavatsky  and  Colonel 
Olcott  arrived  at  the  headcjuarters  in  Madras, 

The  following  is  Mr.  Hodgson's  own  statement  of  his 
attitude  of  mind  : 

Before  prweeding  it  may  be  well  for  me  to  state  that  the 
general  attitude  which  I  have  for  years  maintained  with  respect 
to  various  classes  of  alleged  phenomena  w  hich  form  the  subject  of 
investigation  by  our  Society  enabled  me,  as  I  believe,  to  approach 
the  task  I  had  before  me  with  complete  impartiality ;  while  the 
conclusions  which  I  held  and  still  hold  concerning  the  imjMjrtant 
positive  results  achieved  by  our  Society  in  connection  with  the 
phenomena  of  Telepathy,  —  of  which,  moreover,  I  have  had 
instances  in  my  own  e.xperience,  both  spontaneous  and  experi- 
mental, and  both  as  agent  and  percipient,  —  formed  a  further 
safeguard  of  my  readiness  to  deal  with  the  evidence  set  before 
me  without  prejudice  as  lo  the  principles  involved.  Indeed, 
whatever  j)rcpossessions  I  may  have  held  were  distinctly  in 


»  MP! .  04 


'  RfDroduccd  in  C/Mc^p^f.  1^-4? 


15^:;^:7^5^ 


.*.  .-..5JL'y*i*^»Tl(**^^.'r1S^,,YO^''^-^<A''i^ 


H  I.I.   t)|  FF.N(  K  OF    rilF.  Oil)   RFI.KiloVS       ^45 

fav«)ur  itf  (Vniltinni  and  Mailami*  niavalnky  .»  f.i<  I  uhUh, 
I  think  I  may  vrnlun-  to  lay,  i>  Mill  knuwn  hi  Mrvtr.il  Uading 
I  h«'i>M)|ihi»t».' 

.Mr  II.KlKM)n'-4  at  lion-*  fully  bcir  out  lii^  ^lalim«'n»  When 
\u-  arrived  in  Maiira-.,  the  F  'ilnr  lA  t'hf  i  liri\li-iii  Colli ge 
MiiHaziHf  ofTiTfd  hin\  hospitality,  hut  hf  dfi lined  it,  and 
a  day  or  two  later  the  Kditor  iieard  lh.it  he  h.id  p>ni'  to  re- 
side at  the  TheoMiphii  he.id<|uarters ,  and  there  he  reside*! 
alt  the  time  he  was  in  India  (nearly  three  months),  exeept 
when  he  went  on  short  visits  to  places  at  a  ilistanie  from 
M.ulras.  Madame  Hlavatsky  ai  knowledj^es  fr.itikly  that 
he  was  friendly  to  the  Theosojthist  lausc  when  he  arrived 
in  India.     She  writes  to  M.  SolovyolT  : 

It  was  he  (/.r.  Hartmann)  who  turned  Hoil^^on,  the  rrpre- 
scntativc  sent  by  the  London  I'sythiial  .S<m  iety  to  inr|uirc  into 
the  phenomena  in  India,  from  a  friend,  as  he  was  at  t'lrst,  into  an 
enemy.' 

Mr.  HcMlgson  acteil  wisely,  I  believe,  in  putting;  U|)  at 
headquarters.  lie  thus  gave  Madame  Blavatsky,  Colonel 
Olcott  and  all  their  followers  the  fullest  possible  opjiortu- 
nity  of  c.xi)laininj?  every  suspiiious  ijreuni  t  mt  r  and  giving 

!i-tters 

•>sclf 

.f  ihf 

■o[)hic 


all  the  evidence  they  possessed  to  proxf  th,      lh( 
which  had  been  [)ubli^hed  were  forgeries  ,        ili   h<- 
was  able  to  become  actjuainted  with  eve, y  (or 
rooms  at  headquarters,  except  in  so  far  as  thi  Tl 
leaders  had  <lestrt)yed  the  evidence.' 

The  Editor  of   llic  Chrislian  Coll<s;r  Masia  >> 
the  incriminating  letters  to  Mr.  Hodgson  for  i  \. 
on  condili(m  that  they  should  bo  returned,  as  llu^ 
property  of    Madame  Coulomb,  and  were  to  be 

'  Procctdingi,  IX,  Jo8, 

'  MPl.,  IJ4.     Quoted  below,  p.  248.     Cf.  also  Proceedings,  XXI\ 

•  See  above,  pp.  241-i. 


.1 


^iixl 


^M 


»  Sti 


1  L 


f 

!  I 


i  i 


246    MODKRN   RKLKilors   MOVF.MKNIN   IN   INDIA 

Imik  to  ht-r  a^  Mxm  a*  aII  iian((cr  ■>(  a  iiriMrtutiott  should 
h.ivf  pa-tMil  away  ' 

Mr  IIimIj^miii  intiTvirwcil  thr  {MitpU-  who  'tuppliiil  llic 
nuiU-riiilH  (or  building  an<l  niiaif*,  triit«il  thr  \n»i'%,  sauriT"*, 
Jliiwrr-.,  «t(  ,  whit  h  ap|Marii|  in  ihi'  ph«  iionu  na.  to  th«'  thop^ 
or  Jilhrr  placis  whfiitf  lh«)'  tainr,  ami  iniliavntinil  In  til 
th«'*f  fait-^  inti»  thr  atiountt  >{ivrn  hy  thoM'  wh<>  \viim^.,ri| 
thf  phcnortuna  !!•■  Ii'.htl  all  thr  ilitaiU  ui  tin  in<  rimi 
liatinn  htlrrt.  rro^t^  (ji;«>tioiu<l  wilni-.".!-*,  t\aiiiinr<l  llu- 
pLui-»    rtftrnil    to,   ami    loinparnl    the    «lot  uiniiilH  with 

'  .V«  MuTwiphiitt  h.np  (MTij^lcnllv  iln  UrnI  tl\.il  the  Miioion.iric-H 
IohikIiI  the  ItlUr^  lur  .1  mT)  l.irni-  (iriir.  Ilii'  Inali  iiuiil  !«■  11I  ilimii  In  ri' 
The  hlilltur  >>l  /■*<-(  Vii/i,<«  tolhi^r  M.ii.i m,-  rtrlir«m  Auril,  iSh^  (('i)//.(^.r, 

"  Wr  iliil  Ml)/ 1)11)  thr  K'llrr*  Tltry  arr  »iill  M.nl.inn'  ('oiilomli'»  |>ri>|MTty 
and  will  rrm-iin  xi  T^u,  .»i  W^^x,  dI  the  mcnilwf.  lA  the  I'lminiuuf  i>( 
lnvi~>liKati<m  Hr  ll.irtni.inn  .mil  Mr  Siihlia  ki>«  Inow  thN,  inil  ha^r 
known  it  «in(C  ^ipt  j;th  of  Li»l  )f.ir  (li  tli.il  cj.iii-  ihi-  I  iliior  ol  I  lir 
Ckn\li,iH  Coilffr  il.ii.r.iiii ,  4. lomiuninl  li,  Mr  drilililc.  thr  Kcv  \  \\cx 
aniliT  .iml  the  Kc\  J  I,  l',i.iricl.l,  u^iir.j  llic  llrail'|iiarlrr>i  ol  the  I'lieo- 
iu>|ihii4l  SiMifiv,  «li«rf  lhr>  iiu-t  Mi-..r>t  llartniaiin,  Jii(|j;c,  >ul,l.a  Koa  aid 
l>anii"lar  \l  ihciloMiof  tlir  inlcr\icw  l»r  llartmann  a-'Ikfil  rth.il  »e  li.nl 
(laiii  Mailanio  (dulomli,  ami  rcmarliotl  that  it  »a>  riimi)iir<i|  wr  had  pur 
thatoil  the  letters  for  R<  10  kxj  lie  wa^  infurnied  thai  iiu  h  a  runioiir 
wa->  wholI>  fal.e,  thai  ue  had  in'l  piirihaM-d  the  Iclleri,  and  that  Madame 
Couloinli  had  onlv  l«-eii  paid  at  our  ordinary  rale',  (or  work  ilone  (In  our 
return  we  a-.kcd  llie  (,'enllenicn  who  hail  anompanieil  ui  to  write  ilown 
wparatcly  their  reioljedion^  o(  the  interview  On  relcreme  to  iIu-m-  do<  u 
mcntt  we  find  the  following  rcmark>  of  |)i  llartmanns  reiorded  We 
((iiole  from  Mr     \li  xaiuler't  m<oiinl 

•"  Dr  llartmann  replied  .  .  .  that  this  lonlirnied  what  he  had  always 
thouulit,  that  Madame  (ouloniii  was  ailiii«  not  for  mone)  lull  for  reien^-e  ' 

"  We  may  add  to  thi>  that  the  letters  were  put  into  our  haiid,  alixilutely 
and  iinionditionally,  with  the  sin.je  provi^i  that  lliey  should  In-  relume*! 
when  we  were  d^me  with  them  flie  first  suKi;eslion  as  to  p  i\  meni  for  work 
done  lamc  noi  fr.mi  Madame  (  oulomh  hut  fiom  us,  and  fro.u  first  to  last 
we  have  paii'  her  thr  tomparali^ely  paltry  sum  of  Ks    iso." 

One  of  the  Inters  was  lent  to  Mr  W.  I'.mn.elte  folemin  of  San  Fran- 
cisO)  IIepromi>eil  lorelurn  it,  l.ul  ili<lii..i  do  so  |i  was  prohalil>- liumcd, 
along  Willi  Ills  oilier  paiH.rs,  in  the  great  lire  in  San  Framisio.     Sec  p.  j6j. 


av/ 


f^mCSS^MB}l^V.^^3&yCf-  ^rvmBMPI^Bi&m^ 


Fixi.  i)j;n.\j  I,  l^^  nii.  i»i,i>  kii,i<.ios>     h^ 

acknnwItilRnl  .(w.  irmn^  of  Nt.ul.uiii-  Bl.tv  ii-iky't  hand 
writitiK  in  ititltir-s  <if  i|MllitiK,  |ihr.HMiil<t({y.'  ,fy|«,«t«  Vo 
oilur  iMTMiti,  vvhrlliir  I  liitiM)nhi-<l  or  mil,  h.nl  the  <ip|»<>r 
tutiity  .if  rx.imi(iins{  all  tlu'  wi(ru'<Mn  |M-r<uinally,  of  M«inn 
all  tlu-  riKini'i  ami  utluT  plair'«  invulviij  in  llu-  maU«'r«t  at 
i<.iia-,  atiil  .i(  hatulliriK  all  thi-  <lo«umtnt'*.  Any  om*  who, 
from  a  »in<  iro  df-ir*-  to  gv{  ;it  what  ailually  ha|>|K-niil  in 
th«'M'  milfirt.  will  work  paliintly  ami  » art  fully  thrtiii(;h 
thf  miillituilf  of  ilitai!  «t|j.j,li,-,|  j,,  all  the  s«mr(f<<,  will 
riMli/.r  with  what  ixtrtnu-  honr>ty  ami  with  what  inlinitf 
|K'.in^  lI'Ml^jMin  rolhitril  ami  niltiil  the  rvidirut'. 

.\^  he  prottidid  with  this  pfraHtrttt  Mirnlilii  >warch  for 
thi'  fails,  it  li-i  amr  ividint  that  tho  Thi-ov>phit  Icadt  rn 
Wire  not  trii^twortliy  witnt>M-(,  that  thiy  mntradii  trd 
thimstlvo-*  .iiid  iMih  olhir  in  nudtitudis  of  i)arti(ulars. 
Kaih  lu-w  piiii-  of  <  ro>i^  (|iu'siionin^  on  Mr.  Ilodj^^on's 
part  priMluii'd  a  new  version  of  vinu-  onurrtme.  Mailani  • 
Hlaval^ky,'  Colonil  Olioti,'  llartnianii'  and  Daniotlir  ' 
all  priMliui'd  a  \try  l)ad  itnprcs-.ion. 

Iltrr  is  wh.il  h  ijiprntd  wlun  Mr  nod>;M)n  uskcil  his  llrsl 
qurstions  .djout  thr  sliriiu  in  Diirmbir,  1.S84; 

Madanif  niavat>ky  professed  iKnoratuv  on  thi-  subjrti, 
sayiiiK  ^\\v  had  latii  uiiatilf  to  discoM-r  what  had  l.tcii  doni-  with 
the  Slirinc.  Mr.  Damodar  and  Mr.  liartniann  liuth  denifd 
having  any  knuwk(l;;i-  uf  it,  and  it  was  only  afltr  ri|K'atcd  and 
utKi-nt  ri<|UfNt>  to  la-  tol.l  '.xi.at  had  happrm-d  that  I  ii-arnl  from 
ihi'  halting  anount  nivm  hy  Mr.  Dan.odar  and  Dr.  Ilartmann 
that  till-  Sliriiif  had  Iktii  rcniovid  from  thi-  Oicult  Room  (see 
Plan')  into  Mr.  I)am<H|.ir\  room  at  about  mid-day  of  Scptemher 
ioth,  that  on  the  ftillowiuK  morninK,  at  9  o'clock,  they  found  the 
Shrine  li.itl  been  taken  away,  and  they  had  not  seen  it  siiue. 

'  Si'f  hfltnv,  |>|)    !^()   J. 

'  l'ru,,:;ii,,(^.  .WIW  i,< 

'  Ih.,  IX,  210,  .\i7    .'i  J,   (0,),   (I  I,   (35-6. 

*  lb  .  IX,  jjo.'jO.  >  //>  .  IX.  Jio.  J16-117,  Ji  J  •AtKjvf.  ;>,  }\%_ 


1 1 

1  w, 


11 


1 


%n 


flEjTJK2j,irHWL%ir.!*j.T^i2ic^K»?»  \  t  IT  •.  T 'vr.  i^3^  :►/!; .  ji»  r.-:^*:*  .i;e-^"3' »-.^er^-  v  :^ 


} 

i 
i 


1 


248    MCUliRN    RELIGIOUS  MOVEMENTS  IN  INDIA 

They  threw  out  suggestions  implying  that  the  Coulombs  or  the 
missionaries  might  have  stolen  it.' 

Mr.  Hodgson  questioned  every  Thcosophist  who  had  sent 
in  written  answers  to  Dr.  Hartmann  about  the  Shrine  and 
any  other  one  who  could  throw  any  light  on  its  history,  and 
in  this  way  gradually  pieced  together  a  certain  amount  of 
information  about  it.  All  the  cvitlcncc  showed  that  no  one 
had  examined  the  Shrine  carefully  before  the  20th  of  Sep- 
tember. Every  statenT-nt  made  about  examinations  before 
that  date  proved  altogether  untrustworthy.  But  he  was 
kept  in  ignorance  of  the  burning  of  the  Shrine  until  the  13th 
of  March.* 

j.  Wc  may  next  sec  vvhat  Madame  Blavatsky  herself 
wrote  about  Dr.  Hartmann.  The  letter  was  written  from 
Naples  in  May,  1885,  to  M.  SolovyofT,  after  her  final  return 
from  India,  but  six  months  before  Mr.  Hodgson's  report 
appeared : 

If  your  heaU  is  not  attracted  to  Hartmann,  you  are  quite 
right.  This  dreadful  man  has  done  me  more  harm  by  his  de- 
fence, and  often  by  his  deceit,  than  the  Coulombs  by  open  lying. 
One  moment  he  was  defending  me  in  the  papers,  the  ne.xt  he  was 
writing  such  '  equivokes '  that  even  the  pajjcrs  hostile  to  me  could 
only  open  their  mouths  and  say:  'There  is  a  friend  for  you  !' 
One  day  he  defended  me  in  letters  to  Hume  and  other  theoso- 
phists,  and  then  hinted  at  such  infamies  that  all  his  correspond- 
ents went  against  me.  It  was  he  who  turned  Hodgson,  the  repre- 
sentative sent  by  the  Landon  Psychical  Society  to  inquire  into 
the  phenomena  in  India,  from  a  friend  as  he  was  at  first,  into  an 
enemy.  He  is  a  cynic,  a  lir ",  cunning  and  vindictive,  and  his 
jealousy  of  the  Master,  and  his  envy  for  any  one  on  whom  the 
Master  bestows  the  least  attention,  arc  simply  repulsive.  He 
has  turned  our  devoted  Judge,  when  despatched  by  Olcott  from 
Paris  to  Adyar,  into  our  enemy.  He  set  against  me  at  one  time 
all  the  Europeans  in  Adyar,  Lane  Fox,  Mr.  and  Mrs.  Oakley, 

'  Proceedings,  IX,  220.     See  the  truth,  above,  pp.  241-2. 
'  Below,  p.  250. 


FULL  DEIKNCi:  OF  Tllli  OLD   RLLIGIONS       249 

Brown ;  the  Hindu^  alone,  who  hate  him  and  have  long  since 
taken  his  measure,  he  was  unable  to  stir.  Now  I  have  been 
able  to  save  the  society  from  him,  by  agreeing  to  take  hmi  with 
me  under  the  plea  that  he  is  a  doctor.  The  siKiety,  and  Oicott 
at  their  head,  were  so  afraid  of  him  that  they  did  not  dare  expel 
him.' 

There  thus  need  be  no  doubt  as  to  Dr.  Hartmann's  charac- 
ter as  a  witness. 

k.  From  the  time  that  Madame  Blavatsky  and  Colonel 
Olcott  reached  Madras,  on  the  20th  December,  1884  (two 
days  after  Hodgson's  arrival),  the  missionaries  and  the  Cou- 
lombs watched  and  waited  eagerly,  looking  for  the  promised 
suit-at-law  which  was  to  establish  the  innocence  of  Madame 
Blavatsky,  prove  the  Coulombs  forgers  and  expose  the 
missionaries  as  conspirators.  But  week  after  week  passed, 
and  nothing  happened.  The  blustering  ceased.  Hart- 
mann,  who  hud  boasted  by  word  of  mouth  and  in  print,  did 
nothing.  Colonel  Olcott  and  Judge  were  mute.  Madame 
Blavatsky  initiated  no  priKcedings  in  the  Law  Courts  to 
clear  her  ch;  racter.  Finally,  in  February,  there  was  issued 
from  headquarters  a  pamphlet,  the  work  of  Dr.  Hartmann 
in  the  main,  and  bearing  the  following  title,  Report  of  the 
Result  of  an  Investigation  into  llic  charges  against  Madame 
Blavatsky,  brought  by  the  Afissionarics  of  the  Scottish  Free 
Church  at  Madras  and  examined  by  a  Committee  appointed 
for  that  purpose  by  the  General  Council  of  the  Theosophical 
Society.  Madras,  Scottish  Press,  1885.-  This  pamphlet 
contains  the  written  replies  sent  in  b\-  Theosophists  in 
response  to  the  letter  circulated  in  August,-^  but  no  mention 
is  made  of  the  discoveries  made  by  Dr.  Hartmann  and  Mr. 
Judge  in  September,*  nor  of  the  effect  of  Hodgson's  examina- 

M/P/.,  124-5. 

'  Collapsr,  48;  Proceeding,  XXIV,  134  n. 

'  See  above,  p.  33Q.  *  Soe  .ihove,  pp.  341-2. 


w 


'    ,5 


i^ 


\:K\ 


Sif^SHS^^^^'^'^ 


29Sl&?i3HR«aCSr*''ri)fr-?>?  ?X5»n  • 


!    I 

i! 


250    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

tion  on  those  who  had  sent  in  rci)lii.'s.'  It  is  stated  in  the 
pamphlet  that  there  is  to  be  no  i)rosccution  of  the  mission- 
aries. What  a  fiasco !  A  pamphlet  instead  of  a  prosecu- 
tion ! 

What  was  it  that  choked  the  bluster  of  the  Theosophists 
and  stilled  the  last  threat  of  a  prosecution  ?  In  the  inner 
circles  of  Theosoi)hy  it  is  acknowledged  that  Sinnett.  Olcott 
and  the  others  were  afraid  to  have  .Mad;ime  Hlavatsky  with 
her  unbridled  tonj^ue  f^o  into  the  witness-box :  as  a  witness 
she  was  impossible.  'Jhat  doubtless  weighed  also,  but  the 
real  cause  of  their  terror,  without  any  doubt,  was  the  search- 
ing examination  mace  by  Hodgson.  Until  he  came  and  sub- 
jected them  to  his  trained  scientilic  mode  of  inquiry,  they 
doubtless  believed  they  had  an  irrefragable  case.  Hut 
that  orileal  made  everybody  at  headquarters  realize  that 
no  Theosophic  leader  could  stand  cross-examination  for  a 
quarter  of  an  hou.-,  ard  that  many  of  the  i>henomena  could 
be  shewn  to  be  fraudulent  by  a  few  carefully  tlirected  in- 
quiries. To  go  to  court  would  be  black  ruin.  The  follow- 
ing quotation  will  make  this  plain  and  will  also  explain  the 
events  that  followed.     Hodgson  writes  : 

It  was  on  the  evening  of  March  i.^th,  at  a  conference  between 
Dr.  Hartmann,  Mr.  and  Mrs.  Cooper-Oakley,  Mr.  Hume  and 
myself,  that  Dr.  Hartmann  tlnally  confessed  that  "nobody  was 
allowed  to  touch  that  d —  .Shrine,"  and  he  then  related  the 
incident  (icscrii)e  1  «...  n.  224  of  my  Kvport,'-'  concerning  the  dis- 
covery of  the  shding  panel  of  the  Shrine  and  the  subsecjuent 
destruction  of  the  Shrine  itself.  I  had  learned  from  Mr.  A.  1). 
Kzekiel,  in  Bombay,  that  he  had  discovered  independently  that 
there  had  once  been  a  hole  in  the  wall  behind  the  Shrine,  but 
that  it  had  been  carefully  blocked  uf).  Dr.  Hartmann  then 
admitted  that  traces  of  this  hole  had  been  discovered  previously, 
but  the  discovery  was  kept  a  secret.  On  the  following  morning 
Mr.  Hume  drew  up  some  statements  to  form  projwsed  resolu- 
'  Sec  above,  p.  248.  '  See  above,  pp.  3,11-2, 


»  ?i^J?S*3ISi*. 


'■:^:-:iaBasaga 


?I*^»"-IBI!©iK 


FULL  DEFENCE  OF  THE  OLD  RELIGION'S       251 

tions  for  an  informal  meeting  to  be  held  in  the  evening  by  him- 
self, the  Oakleys,  Hartmann,  Ragoonath  Row,  Suhba  Row,  and 
P.  Sreenwis  Ri)w.  These  were  to  the  effect  that  most  of  the 
phenomena  in  conneit'on  with  the  rheoso|)hical  Society  were 
fiaudulent,  as  ajipears  from  such  of  the  Coulombs'  statements  as 
have  been  verified,  and  the  indejjendent  investigations  by  myself, 
that  the  Society  be  reconstituted,  that  Madame  Blavatsky, 
Oliott.  Damodar,  Habajee  and  Hhavani  Shankar  should  resign 
their  connection  with  it,  that  the  disputed  letters  are  genuine, 
and  that  Hartmann's  pamphlet  as  well  as  the  Defence  pamphlet 
should  be  withdrawn,  as  being  founded  on  an  imperfect  know- 
ledge of  the  circumstances.  These  resolutions,  as  I  was  informed 
by  .Mr.  Hume,  were  not  carried,  the  Oakleys  and  Dr.  Hartmann 
being  unwilling  to  go  so  far  as  to  condemn  the  phenomena  as 
fraudulent.  It  was  decided,  however,  that  the  pamphlets 
should  be  withdrawn.' 

Hartmann  confessed  that  the  pamphlet  published  in 
February  was  thoroughly  untrii>t worthy,-  and  gave  Mr. 
Hodgson  a  written  statement  about  the  Shrine.^  Finally, 
Madame  Blavatsky  herself  confessed  that  the  Shrine  was 
made  with  three  sliding  panels  in  the  back.' 

The  result  of  Mr.  Hoilgson's  long  patient  inquiry  was 
that  he  was  driven  to  these  conclusions :  that  every  phe- 
nomenon, so  far  as  he  had  been  able  to  trace  it,  was  fraudu- 
lent ;  that  the  letters  handed  over  by  Madame  Coulomb 
were  genuine ;  and  that  most  of  the  Koot  Hoomi  letters 
were  written  by  Ma<lame  Blavatsky  herself,  though  a  few 
were  probably  written  by  Damodar.^ 

>  Proceeding'^,  XXIV,  134.  ■  '!'■•  XXIV,  145- 

'  Reproduicil  in  part.  Proceedings,  IX,  22$,  and  ciuoted  above,  p.  241. 

*  Proceedings,  IX,  221. 

»  For  example,  Damodar,  who  knew  cvcrythinR,  wrote  the  letter,  which 
pretends  to  come  from  Koot  Uoomi,  referred  to  above  on  p.  237,  to  prevent 
the  Committee  from  expellinp;  the  Coulombs  and  discovering  the  shrine  and 
the  sliding  panels,  at  least  until  orders  should  come  from  Eurojje.  The 
letter  from  ^i.,  referred  to  above  on  p.  238.  was  clearly  written  by  Madame 
Blavatsky  in  Europe  and  sent  by  the  mail  to  Damodar  to  be  delivered  to 


1; 


1   ^' 


m 


m 


:rs? 


^^y-  ^?ka.:i^c  i^L  ..irvniit>:  ■  .•:,  .^f^At^yo^i    y<. 


252    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


A  few  days  after  the  conference  just  described  Hodgson 

left  for  home.     About  the  same  time  Judge  slunk  away  to 

America   without    fulfilling   his   boasts ; '   and    Damodar, 

r.jwing  that  his  course  was  run,  took  a  journey  to  the 

Himalayas,  and  was  seen  no  more.* 

/.  When  Madame  Coulomb  saw  that  Madame  Blavatsky 
and  her  friends  were  afraid  to  prosecute  and  give  her  the 
opportunity  of  proving  the  truth  of  her  statements,  she 
determined  to  bring  the  matter  before  a  court  of  law  herself. 
But,  since  Madame  Blavatsky  had  not  publicly  charged 
Madame  Coulomb  with  forging  the  letters,  it  was  impossible 
to  prosecute  her.  Consequently,  she  instructed  Messrs. 
Barclay  and  Morgan  to  proceed  against  General  Morgan 
of  Ootacamund,  as  he  had  been  foremost  in  charging  her 
with  forgery.  But  at  this  juncture  Madame  Blavatsky's 
lady  doctor  went  an<l  begged  Madame  Coulomb's  friends 
to  postpone  the  case :  Madame  Blavatsky  was  so  ill  that 
it  would  inevitably  kill  her.  They  agreed.  Several  post- 
ponements were  asked  for  and  obtained ;  but  finally  the 
patient  recovered.  It  was  then  decided  to  proceed 
with  the  case.  As  a  preliminary  measure,  Madame  Cou- 
lomb's solicitors  wrote  to  General  Morgan  on  March  25th, 
threatening  him  with  criminal  i)roceedings,  should  he  fail 
to  make  an  apology  before  April  2nd.  General  Morgan 
replied,  in  a  letter  dated  March  31st,  declining  to  apologize. 

The  very  next  day,  the  Theosophical  Society  gave 
Madame  Blavatsky  permission  to  leave  India;  and  she 
embarked  on  a  French  steamer,  the  Tibre,  at  Madras 
on  the  2nd  of  April,  never  to  return.     In  order  that  no  one 


">r.  Hartmann.  If  it  was  sent  by  Mor>-a  himself,  how  did  he  require  to  use 
L  .modar  as  his  postman  ?  Why  did  he  not  send  it  direct  to  H.-rtraann  in 
Madras  ? 

»  Prccedings,  XXIV,  141. 

'  The  reason  for  his  fliRht  may  be  found  in  Proceedings.  IX,  ;  26-237. 


! 


FULL  DEFENCE  OF  THE  OLD  RKLKllONS       253 

might  know  beforehand  that  she  was  to  sail,  her  passage 
and  that  of  Miss  I-lynn,  who  went  with  her,  were  taken 
under  the  name  of  "  Madame  Helen  and  maid."  She  sailed 
on  a  medical  c  ertiruate  of  dishealtli ;  for  her  doctor  thought 
that  she  ought  not  to  stay  through  the  hot  weather.  It  was 
kidney-trouble  she  had  suffered  from.  She  had  had  a  very 
similar  attack  in  Elberfeld  seven  months  earlier,'  and  she 
had  another  at  Wiirzburg  five  months  later.*  But  it  is 
also  perfectly  clear  that  it  was  not  this  sickness  that  was 
the  reason  for  her  sudden  and  secret  departure.  Had  she 
been  ready  to  clear  her  character,  she  could  have  stayed 
a  little  longer  without  the  slightest  danger.  As  soon  as 
it  was  rumoured  that  she  had  escaped,  a  representative 
of  Messrs.  Barclay  and  Morgan  went  down  by  rail 
to  Pondicherry,  where  the  French  steamer  had  to  call, 
went  on  board,  and  found  the  lady  well  and  happy 
on  deck,  surrounded  by  a  crowd  of  admirers.  She 
unquestionably  fled  from  India,  in  order  to  escape  the  ordeal 
of  cross-examination  as  a  witness  in  the  Coulomb-Morgan 
trial.  In  a  letter  to  M.  SolovyofT,  written  at  Naples  on 
the  29th  of  the  month,  she  says  that  she  had  been  called  a 
Russian  spy,  and  adds : 

They  certainly  could  not  prove  anything,  but  meanwhile, 
on  mere  suspicion,  it  might  ha\e  been  a  matter  of  sending  me 
to  jail,  arresting  me,  and  doing  who  knows  what  to  me.  I  have 
only  now  heard  all  this  in  detail ;  they  did  not  tell  me,  and 
packed  me  off  straight  from  my  bed  on  to  the  French  steamer.' 

Dr.  Hartmann  also  sailed  in  the  same  steamer.  Thus, 
Judge,  Damodar,  Madame  Blavatsky  and  Dr.  Hartmann 
had  all  fled  from  Madras. 

Two  days  after  the  steamer  sailed  the  following  note  ap- 
peared in  the  Madras  Mail: 

'  MPI.,  77,  87.  '  lb.,  144.  '    i.,  119. 


m 


j!iiiMN^.gwasa»'  I    ih  1 1 IM   Mil  III  III!  1 1   iiin   hwi  n  i  iii i 


J54    MODERN  RF.LIGIOIS   MOVKMENTS  IN  INDIA 


The  Thcosophists  •  —  Colonel  Olcott  writes  on  behalf  of  »he 
General  Council  of  the  Theosophist  Scaiety  to  say  that  "as  a 
number  of  copies  of  a  pamphlet  entitled  '  Re|M)rt  of  the  result 
of  the  investlRations  into  the  charges  brought  against  Madame 
Blavatsky,' '  have  been  circulated,  it  is  my  duty  to  state  that 
the  issue  has  not  l)cen  orderr-d  by  the  General  Council,  nor 
authorised  by  the  Committee."  ' 

Clearly,  this  action  can  have  resulted  only  from  a  convic- 
tion on  the  part  of  the  leaders  that  the  pami)hlet  was  un- 
trustworthy ;  and  that  is  precisely  what  HtKl^son  says  they 
had  come  to.'  The  Thcosophists  of  In<lia  thereby  abso- 
lutely j;ave  up  the  attempt  to  defend  Madame  Blavatsky. 

On  the  22nd  of  April  a  letter  from  Madame  Coulomb  ap- 
peared in  the  Madras  Mail  in  which  she  exi)lained  that,  since 
Madame  Blavatsky  had  left  the  country,  it  was  impossible 
to  have  the  question  of  the  authenticity  of  the  letters  satis- 
factorily settle<l,  and  she  had  in  consequence  decided  to  drop 
the  case  against  General  Morgan. 

m.  How  sick  the  Theosophic  leaders  were  of  phenomena 
is  patent  from  the  fact  that  from  this  time  these  most  useful 
min'cles  were  banned.  They  were  unnecessary;  and  they 
were  dangerous.  Every  book  labours  to  show  that  they 
are  no  es.sential  element  of  the  Theosophist  programme. 
But  has  no  one  realized  what  the  cessation  of  the  phenom- 
ena means  ?  Many  of  them  were  supposed  to  be  the  work 
of  the  Masters  themselves.  Hence,  if  we  accept  the  Theo- 
sophic explanation  of  the  Coulomb  affair,  we  must  conclude 
that  those  great  Adepts,  who,  in  the  fulness  of  their  omni- 
science, had  planned  them  and  carried  them  out,  were  com- 
pelled by  a  pair  of  forgers  and  a  few  conspiring  missionaries 
to  give  up  the  jiolicy  they  had  adopted  for  the  establishment 
of  the  truth  in  India  I 


'  See  above,  p.  24Q.  '  Proceedings,  XXIV,  135. 

'  see  above,  p.  ;5i. 


ri'i.i-  niaiACK  or  thi;  old  rklioioxs 


'SS 


«.  Miantiino.  the  Ci)mmlltee  app<)inte<l  by  the  Socitty 
for  Psyiliir.il  Rosearth  to  inquire  into  the  jjlu-nomcna  of 
'I'hfosophy  had  bttn  di-aling  with  tcrlain  parallel  cases 
which  had  taken  plat"'  in  Europe,  and  had  been  led  by  all 
the  evidence  adduo-d  to  declare  that  they  had  been  fraudu- 
lently arranRcd  by  Madame  Blavatsky.  This  conclusion 
was  based  solely  on  the  evidence  available  in  Europe,' 
and  is  thus  altogether  independent  of  the  Coulomb  letters 
and  the  masses  of  evidence  gathered  by  Hodgson. 

0.  When  his  rej^rt  was  laid  before  the  Committee,  they 
carefully  weighed  all  the  evidence  and  unanimously  accepted 
his  main  conclusions.  The  report  was  published  in  Decem- 
ber, 1885.' 

Xo  man  is  in  a  position  to  decide  any  one  of  the  most 
important  questions  at  issue  until  he  has  worked  his  way 
patiently  through  the  mass  of  detailed  evidence  accumu- 
lated in  this  report.  We  cannot,  in  the  si)ace  at  our  dis- 
posal, give  any  outline  of  the  mas.ses  of  evidence  set  forth  in 
it.  We  simpdy  note  the  most  outstanding  facts,  and  refer 
readers  to  all  the  relevant  documents. 

p.  With  regard  to  the  phenomena,  two  points  must  be 
noticed  here.  First,  the  famous  brooch  case,  detailed 
above,'  w^as  unmasked  by  journalists  long  before  Hodgson 
had  anything  to  do  with  the  question.  This  affords  us, 
then,  undeniable  evidence,  quite  apart  from  Hodgson,  the 
missionaries  and  the  Coulomb  letters,  that  Madame  Blavat- 
sky, on  one  occasion  at  least,  was  guilty  of  a  most  impudent 
piece  of  fraud,  and  that  she  had  made  the  most  careful  ar- 
rangements beforehand  to  deceive  her  hosts,  an  Indian 
Civilian  and  his  wife.  Secondly,  the  evidence  which  Hodg- 
son offers  to  prove  that  other  phenomena  were  fraudulent  is 
of  the  same  nature  as  that  which  exposed  the  brooch-trick, 
simple  matters  of  fact,  requiring  no  knowledge  of  telepathy 

'  Proceedings,  IX,  397-400-        '  lb.,  IX.  joi-396.        »  Pp.  jjS-ji. 


I 


■j^ 


£•*¥  ■  v.ar  t'-i'wv!.:!**^'"'  if«ps«*?-  '^n''^J??s^j>sam''.\r-i~irvnrvr 


'Pmf'=^\rvrv». 


.  •» 


I'     f 


' 


356    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

or  any  form  «»f  occultism  for  their  ;ippriri;ilion,  but  undcr- 
stantliibli-  by  all.     Let  rcatler*  turn  to  the  Report. 

q.  As  to  the  letters  han<U«l  t)ver  by  Ma«lame  Coulomb, 
the  hamlwriting  proved  them  to  !>«•  Matlume  Blavatsky's ; 
but  It  was  not  merely  the  handwriting  that  convinced  evcr>- 
one  who  handletl  them  of  their  Kenuineness  and  maile  it 
utterly  impossible  for  the  Theoso[)hic  leaders  to  prove  them 
forgeries,  but  the  masses  of  detailed  allusions  in  them  to 
Indian  Civilians,  i)rominent  Hintlus  and  other  people,' 
details  the  truth  of  which  no  one  could  deny  and  no  forger 
could  have  invented,  details  which  proved  abs<)lutely  true 
so  far  as  HfMlgson  was  able  to  probe  them  in  each  case.  The 
instructions  for  the  prinluction  of  phenomena  contained  in 
the  letters  were  proved  genuine  by  the  sliding  panels  and 
other  arrangements  fouml  in  the  Shrine  and  in  Madame 
Blavatsky's  rooms  and  by  many  circumstances  discovered 
by  Hodgson. 

r.  In  the  case  of  the  long  philosophic  letters  purporting  to 
come  from  the  Masters,  there  is  abundance  of  evidence  to 
prove  that  most  of  them  were  written  by  Madame  Blavat- 
sky.  The  plagiarism  from  Mr.  Ki<ldle  and  the  stupid  fic- 
titious defence  set  up  afterwards,*  taken  along  with  what  we 
know  of  how  his  Unveiled  was  proiluccd,'  would  suggest 
that  the  same  mind  produced  l>oth ;  but  there  is  iiircct  and 
convincing  evidence  as  well.  There  are  multitudes  of  errors 
in  the  English  of  these  letters,  errors  in  spelling,  errors  in 
dividing  words  at  the  end  of  a  line,  and  errors  in  idiom ; 
and  almost  every  one  of  them  can  be  paralleled  in  Madame 
Blavatsky's  acknowledged  corresj^ndence.  This  was  one 
of  the  forms  of  evidence  which  c(mvinccd  Mr.  Hodgson  as 
to  their  authorship.  Here  are  lists  of  some  of  the  more 
noticeable  of  these  errors  : 

'  See,  for  example,  the  letter  reproduced  in  CoUapst,  pp.  32-34,  and  the 
first  letter  on  p.  .'i  i  of  Pro  ccd'fii<i,  IX. 

'  Pp.  iH-J,  above.  '  i'jj.  ^.i,}-j,  aU.' /e. 


■..:2»dj»».«iM 


»>r..'t«?va.v; 


f^^^y 


m,L  I)Kh;ni  i;  oi-  rm:  old  RKLUiiu.vs     as; 

a.  Mi\\prlls  your''*,  h«r'!«,  (ullill,  «liH|)fll,  thiif*.  Ira»urc, 
(ju.irrtlitiK,  ni.irsli.iliiiK,  .illninl.  in  |uu<i,  liriunwt.uuitl,  U fiiiM-, 

b.  I'liulty  iliiiunn  n/  U(irih  ill  llir  mil  •>/  ii  Inn-,  itin''>><.in  tly, 
tlini  tly,  un.i  i<|ii.iirili'il,  fun  itioii*,  tli-nr  nioK,  r«a  <linn, 
rt'a-«lily,  |k)  \mtI«->h,  .iini'i-*  phrrf,  tlo  pito,  lorrt's  iximU-nd-, 
Knuliihm.tn,  Kn  ^;li^h,  llti^unlll'r■i-to«Hl. 

f.  l-iiullv  iiliortf,.  I  Ki\i- yuu  an  .i'!\iir  ,  who,  e\«T  ■sinii- he 
i-.  luri',  has  Invn  inlluiruinn  liin> ;  wc  nmrtaU  nt-vtr  have  ami 
will  agri'i-  on  any  sultjiit  cntinly;  one  wlio  understands  loter- 
ul)ly  well  F.n({li>h  ;  you  fell  im|>atier\t  and  Inlieved  having  rea- 
son-i  to  eomplain  ;  to  take  ciire  of  then»>elveH  and  of  the.r  here- 
after the  liest  they  know  how;  llie  \n>l  >he  knew  how; 
that  the  world  will  not  helieve  in  our  jthilosophy  unless  it  i* 
convinietl  of  it  proeeeilinj?  from  relial)le  — ;  there  are  those, 
who,  rather  than  to  yield  to  the  evi<lenee  of  fait;  in  a  direet 
course  or  along  hundrec'  of  side  furrows;  their  active  mentality 
pre'.entinK  them  to  reieive  dear  outside  impressions;  {)rovided 
you  consent  to  wait  and  did  not  ahuse  of  the  situation  ;  Inimu- 
tahle  laws  cannot  arise  since  they  are  eternal  and  uncreated, 
proi>elled  in  the  F'.ternity  and  that  (lixl  himself  -  if  such  a  ihinj? 
existed  -- could  never  have  the  power  of  stopping  them;  ^o 
more  the  pity  for  him.' 

It  must  also  bo  noticed  hero  that  Mr.  Sinnott's  books  arc 
no  faithful  representation  of  the  Ms.  letters.  Most  al  the 
above  errors,  and  many  other  awkward  wor.Is  and  phrases, 
have  been  corrected  ;  *  and  the  passage  plaRiarizod  from  Mr. 
Kiddle'  is  dropped  altogether  from  the  text  in  the  later 
editions,  and  no  note  is  apjiended  to  toll  readers  of  the  omis- 
sion. This  way  of  tiealing  with  the  Mss.  is  the  more  serious 
because  Mr.  Sinnett  says  on  p.  loo:* 

The  reader  must  be  careful  to  rememl)er,  however,  as  I  now 
most  unequivocally  atVirni,  that  I  shall  in  no  case  dltcr  one 
syllable  of  the  passages  actually  quoted. 


:ft 


'  Proccedinf;'!,  IX,  306-7.  '  /''  ,  IX,  (05. 

'  See  p.  231,  al)ovo. 

*  I.e.  of  the  i5l  edition,  p.  69  of  the  3rd  and  p.  85  of  the  .Sth  edition. 


*>£' 


TSS, 


■'■r^-^j's?^'jm^mT' 


SKf! 


T^f«!»'3f» 


Hi 


m 


■  ^1 


258    MODERN   RELIGIOIS  MOVKMENT^  IN   INDIA 

Readers  will  r.irm  their  nwri  opinion  of  Theosophii  eclllori.il 
melhiKl*.'  At  a  luttr  date,  Mr  W  '•.mmette  f..liman. 
whom  we  have  alreu.ly  mention..),'  \mmv.\M  f..rwar.l  a 
Kreat  mass  ..(  evi.l.m e  of  a  .iilTerenI  kin.l.  whi.  h  » ompletely 
conlirms  Mr.  H.Klgvjn'*  conclusion.  Here  is  his  general 
statement : 

Eiotrrii  Btuldhim,  by  A.  P.  Sinnctt.  was  hase.l  u|>..n  state- 
ments in  letters  receiv,>l  by  Mr.  Sinnelt  ami  Mr.  A  <).  Hume, 
through  Madame  Blavatsky.  puriM.rtinK  D  l.e  written  by  the 
M.ihatm,i>  Knot  lloomi  an.l  M-rya,       priiuipally  the  f..rmer. 
Mr   Hi.  har.i  H.KlgM.ii  has  kiti.lly  lent  me  a  .onMderable  numln-r 
of  the  original  letters  of  the  Mahalmas  lea.ling  f.  the  pr.Kluction 
of  EsoUru   IhMhhm.     I  tin.l  in  them  ..verwhelnimg  evi.lencc 
that  all  ..f  them  were  written  by  Madame  HIavatsky.  which 
evidence  will  Ik-  presente.1  in  full  in  my  iHM.k.     In  these  letters 
are  a  number  of  extracts  from  Hu.ldhist  l)ooks,  allegec!  to  l)e 
translations  from  the  ..riginaU  by  the  Mahatmic  wrUe.s  them- 
«;lve»     These  letters  cluim  for  the  adepts  a  knowledge  of  San- 
skrit, ThilR-tan.  I'ali,  ami  Chinese.     1  have  trace.l  to  its  s-.ur.e 
each  quotation  from  the  Huddhi.t  scriptures  in  the  letters,  ami 
they  were  all  copied  from  current  Knglish  translali.ms,  inc  u.ling 
even  the  notes  and  explanations  of  the  Kngli^h  translators. 
They  were  i.rincipally  copied  from  Beal's  Cainu,  of  Buddmt 
Scriptures  from  the  Chinese.     In  other  places  where  the  adept 
(?)  is  using  his  .)wn  language  in  explanation  of  Bud.lhistic  terms 
ami  ideas.  I  Imd  that  his  presume.l  original  language  was  copie.l 
nearly  word  for  wor.i  from  Rhy«  Davi.lss  Ihiddhism.  and  other 
books.     I  have  traced  ccrv  Buddhistic  i.lea  in  these  letters 
and  in  lisolerir  Pwldhisw.  ,.nd  every  Bu-ldhistic  term,  such  as 
i:)evachan.  Avitchi,  etc.,  to  the  books  whence  Helena  Petr.nna 
Bhivalskv  derive.1  them.     Although  said  to  be  pn.ticient  in  the 
knowledge  of  Thibetan  and  Sanskrit,  the  words  and  terms  m 
these  languages  in  the  letters  of  the  adepts  were  nearly  all  uschI  in 
a  ludicrously  erroneous  and  absurd  manner.     The  writer  of  the^e 
letters  was  an  inuoramu- in  Sanskrit  and  Thibetan ;    and  the 
mistakes  and  blunder,  in  them,  in  these  languages,  arc  in  e.xact 
'  See  aU,  whul  M.  SolovyotI  rcl>')rls,  .1//'/..  157- 
>  Sec  ;il).jvi\  pp.  J-'i-4. 


fAi^Tp^'^m^ 


m^f^T7r^i's^zirm\^;r?m^^wrf  a^t 'T!^',^ 


FILL   r>KPK.\(  i;  OF   TICK  OLD   RKI  MilON's       ^59 

accordance  with  the  kniwn  iKnorutut*  of  Madafiu-  iilavat<iky 
therfam-nt  l\i>Ufi<  HHiUht\m,  like-  .til  i>f  .NLuLitiu-  HUvataky* 
workft,  Wits  buM-d  uimh   Mholctak-  pldi^iari.ttn  and  ixtioratKc' 

Tlvrr  is  anothrr  fact  Mo^t  of  iIkm-  Iftlcrs  were  wriUrn 
on  a  peculiar  vtrt  of  hand  mai|e  rii  e  pa|Mr  After  Maiiame 
Biavatsky's  death,  Jud^e  faliriiatetl  a  larxe  number  •>( 
Mah.Umu  letters,  as  we  shall  sec;  an<l  they  t<><>  were 
written  on  this  |>ecu'>.ar  |ia|Mr.  Olcott  then  told  his 
Theosophic  frieruU  that  he  himself  had  boUKht  a  (|uantity 
of  this  paiKT  in  Junnnoo,  Ca-.hniere,  in  iHSj;  that  Mailame 
Blavatsky  always  larrieil  a  su|)ply  of  it  about  with  her; 
and  that  Judjje  must  have  abstracted  s<ime  of  it  from  her 
riwms  in  London  ■'  M.  SolovyolT  tells  us  that,  in  a  drawi  r 
of  Madame  HLivatsky's  writing  table  in  Wiir/burg,  he  saw 
a  packet  of  envelopes  of  this  very  painr.'  Heiu  f  no  vrious 
studen  '  doubt  how  these  letters  were  comi)osed. 

s.  Ml  Mnnett  published  a  delence  of  the  oc<  ult  phe- 
nomena \n  1886.  Then  Mrs,  Hes.mt  1  to  answer 
Hodgson's  Kfport  in  an  article  in  Timv  in  a.  ><(ji.  It 
is  astoumling  to  discover  that  for  m(»st  of  u,  evidence 
which  Mr.  Sinnett  ami  M.  -.  Besant  bring,  they  rely  on  the 
pamphlet,  Report  of  the  Result  of  an  Investigation,  etc.,'  wliich 
was  chiefly  compiled  by  Dr.  Hartmann.  Mailame  Blavatsky's 
"liar,  cunning  and  vindictive,"^  and  which,  within  two 
months  of  its  publication,  was  publicly  repudiated  by  the 
leaders  of  Theosoph>  in  India,'  Dr.  Hartr  ann  himself 
having  acknowledged  it  to  bo  untrustworth; 

Mr.  Hodgson  overwhelmed  these  article:  with  a  reply 
in  1893.'  V^'t  Mrs.  Besant  published  //.  P.  Blavatsky  and 
the  Masters  of  the  Wisdom  in  1907,  using  the  old  repudiated 

'  MPl  ,  363-4.  '  fsis  Very  Much  Unveiled,  4g ;  below,  p.  j68. 

•  MPl.,  15J.      *  .Above,  p   J4Q.      *  /\lK)ve,  p   348.       •  .-Vtwve,  p.  154. 
'  Prmeeitins,^,  XXI\'.  Mi,  .ll»ovf,  p.  251. 


H 


FJ^-^fWJii^msmEBsmKrimmKmm^z 


wrTIi^il^jT^ 


1 1 


t6o     SlOUiMS    RKLK.URS   MOVI.MKSTS   IN   INDIA 

stmrtr,  ami  ri'|>riitinK  icrl.iln  «hamr(ul  <»l.iiulir%,  Hilhout 
rviri  rtttti'iottinK  l(<Hii{<u)H  t  riplit'^  Nudtiti^  lian  liniii'  vi 
nutih  til  oh.ikt'  my  (■intuit rue  in  Str*  H("«.inri»  honest)'  a* 
my  ^tuil)  of  ihi-*  ilr«aiUul  «l<Kur!\«nt  All  l.il«r  iitlcinpit 
at  ilifrm  V  lit  |K  n<l  almost  rntin  ly  on  its  itutcrticnU  The  ms 
b«>»tk>  .tml  |i.trnphl('t<t  art-  liy  far  tin-  trnt'^t  unr«  li.tl)l«-  littra- 
turf  thiit  i(  hat  «vir  iMt-n  my  %ui  fate  t«»  havf  to  ituily. 
A  frw  H.»mpl««*  (if  iluir  (|ualjiy  an-  ({ivin  in  Uu-  Apinndix, 

P   447 

I J    A  new  myth  was  trratrd  Irt  iSSj.     Actordinir  to  the 

tiNuhinK  of  all  ihi*  wIm-  and  Ko^xi  <>f  the  ancient  world,  the 
({(xidtM  UU  lifted  hfr  veil  only  to  thtoi-  who  had  Used  li\«s 
u(  |Hrf(<l  iha.tlity.  Now  Madame  Hla\at-.ky,  .i((urdin« 
to  'I"he(HMiphi(  U'Kend,  wa*  chosen  by  the  M.isli^,  .>m 
amontcit  all  m«Klern  men  and  women  to  receive  the  u  unt 
wiMlom  in  limiilcvs  measure  from  tlie  hiijh  it  sources. 
She  unveiled  I^is,  Hence  during;  the  autumn  of  i8.Si, 
while  she  was  at  WUr^burg,  (iermany,  she  began  !o  tell  her 
friends,  that,  despite  her  marriage  to  M.  Hlavalsky,  despite 
many  stories  told  of  her  after  life,  and  de'|)ite  her  Amerii  an 
marriage,'  she  had  through  all  remained  a  s|M)lless  virgin  * 
Vet  this  is  the  wom:in  whose  confessions  of  gross  and  long- 
continued  inunoralily  live  in  her  own  letters  to  M.  AksakolT 
and  to  M.  SolovyolT/*  We  are  thus  driven  to  acknowledge 
that  she  was  tapable  of  stupendous  hy[Mxrisy  in  addition 
to  everything  else.  This  myth  has  to  be  carefully  borne  in 
mind  in  the  study  of  Iheosophic  literature  written  after 
i8«5. 

i,V  t888  proved  one  of  the  most  remarkable  years  in 
Madame  Ulavatsky's  life.  From  that  year  dates  the  Eso- 
teric Sch(K)l  of  Theoso|;hy,  wliich  since  then  has  been  the 
kernel  and  the  strength  of  the  society.  In  the  same  year  she 
published  her  greatest  work,  The  Sarel  Doctrine.     'I'hen  also 

'  OCT  aUj\e,  |>.  lil.         '•  MFI.,  1  j';   141.         «  5cc  above,  pp.  JU-J. 


r^fvit^r^ 


ni,i.  DKKKNt  j;  iM    rilK  iM.U  kl  I.H.IONs       Kh 


^ 


Mr  (;.  R  S  Nti.i.l.  now  r<lit<»r  «•(  Jh,  {>Hf\l.  iMiartu-  h«r 
privalr  Mtni.iry  Hr  nt.ilfinl  xUv  |N»^itiott  until  lur  lUvUh 
in  i>l<)i. 

'Ihr  r.Midrii  S,  hiMiI  w;H(rtMttil  in  onli  r  tn  iniii.ili- yuiin^ 
'rhii»Mi|(lii,i  1  iiiio  ihr  |ir.iiiiii'  of  (Hiuiti  111  Ihr  wttrk 
\v,i-»  <  .irrir.l  nil  ill  <  l,i  -.i  -.,  t  .i<  li  iiiuli  r  lh«"  Kui'l.ini  i-  <>(  .i  mi  ro 
tary.  A  kimmI  ilral  tpf  iht-  iii^ttnit  ti.m  wa-.  l.ikrn  frum  Ms 
nialrrial  (inparril  hy  Mailanu-  lllavalnky  ami  afUrwanls 
|Hil»liohri|  in  tin-  lliinl  voiunu'  ii(  Tkt  Srirri  Dinlrine  I'.m  h 
iMT'Min  iniliatnl  hail  to  taki-  l».»  vowh  ;  lo  litdtnl  and  aii- 
vanif  thi-  laiiM-  of  Thro^nphy  at  far  as  lay  in  hi-«  |MiWfr ; 
ami  not  to  riAial  anylhiii^  taiiuhl  in  thr  K«itirit  St  hool. 
I'.ai  h  piipil  rnti\t<l  also  a  ithotuKraph  '  of  a  (|)ritiniltil) 
portrait  of  onf  <if  tlu-  Masti-rs  ami  was  hiil  Raze  on  it 
livdly  (luring  nuilitalion  ami  try  to  visiiaj/f  it  in  thf 
tornrrs  of  thr  r<Him.  Thf  «ki  allium  of  thf  si  hool  at  this 
time  strms  to  hive  Inrn  rathi  r  dilTirtnt  to  what  it  has 
iwciimo  umKr  Mr»    IK  -ant  an«l  Mr    I,r,ii!l>i' I'cr. 

It  was  in  ()ittil)«T.  iSS.S,  that  The  Sun  I  Ihutr.iic  was  piih- 
li;^ht(l.  In  tlu'  Inlr>i<liii  linn  thi'  aiilhon-.-,  as>.iirr-,  u-.  that 
thf  t«'a<  hinn  it  dinlain-^  (onu'i  from  hi-r  Masters,  who  n  -idc 
bt-yoml  .he  Himalayas  '\'\w  truth  it  contai.i»  i^  now  "pir 
niitttd  to  Ml-  the  li;;!il  aflir  lonj;  milUnium^  of  ihv  mti>,t 
profoiiiul  sili-mi-  ami  siireiy."  Thf  reason  why  "the  out- 
line of  a  few  fumlanuntal  truths  from  thi-  St*  ret  I)«k  trine 
of  the  Arihaii  A(?es"  is  now  revealed  i>  hei  ause  I'airopean 
sdiolurs  during  the  nimteenth  lentury  have  been  studying; 
the  reliv;ions  of  F.^'vpl,  Imlia  and  other  lands  and  have  been 
publi>liinn  u^  the  world  utterly  false  and  misleading  ;vc- 
counts  of  these  ^reat  systems/* 

The  whole  book  is  found  d  on  what  she  calls  "The  Hook 
of  Dzyan,"  whiih  consists  f  nineteen  slan/.as.  and.  accord- 
ing to  Madame  Hlavatsky.  is  a  very  ancient   work.     It  is 


i    111 


rV^«3l!B?;C^j:fWC1C»LR!HBiilb¥«Hf]S^!tl9^!»Vrl  3B 


'I 


l|! 


262     MOUERX   RKLIGIOUS   MOVEMENTS   IN    INDIA 

altogether  unknown  to  European  scholars;  no  copy  of  it 
lies  in  any  F-uropean  liljrary  ;  yet,  she  asserts,  that  it  exists 
in  one  of  the  mysterious  libraries  of  Tibet,  in  which  are  con- 
cealed all  the  sacred  and  philosophical  works  that  have  ever 
been  written,  in  whatever  language  or  characters,  since  the 
art  of  writing  began.' 

The  Secret  Doctrine  is  in  two  volumes,  the  lust,  on  Cos- 
mogenesis,  being  founded  on  the  first  seven  stanzas  of  the 
Book  of  Dzyan,  and  tiie  second,  on  Anthropogenesis,  being 
founded  on  the  remaining  twelve.  In  this  work  readers 
will  fmd  Theosophy  as  it  is  actually  taught  to-day.  The 
doctrine  is  much  more  developed  and  <letmite  than  it  is  in 
Isis  Unveiled.  Here  the  formation  of  the  worlds  and  the 
evolution  of  man  are  treated  in  detail.  As  in  the  Isis,  the 
treatment  is  unscientific  m  character  throughout. 

AnaKsis  has  shewn  that  large  portions  of  the  book  were 
compiled  in  the  same  way  as  so  much  of  the  Isis  was  built 
up.^  Hundreds  of  passages  were  borrowed  without  acknow- 
ledgment from  modern  books.  Mr.  Coleman  writes  as 
follows : 

A  specimen  of  the  wholesale  plagiarisms  in  this  book  appears 
in  Vol.  II,  pp.  5()(j-()0,^.  Nearly  the  whole  of  four  pages  was 
lopied  from  Oliver's  Pythugorcnn  Triani^le,  while  only  a  few 
lines  were  credited  to  that  work.  Considerable  other  matter  in 
Secret  Doctrine  w.is  copied,  u'icredited,  from  Oliver's  work. 
Donnelly's  Atlantis  was  largey  plagiari.sed  from.  Madame 
Blavatsky  not  only  borrowed  from  th»:,  writer  the  general  idea 
of  the  derivation  of  Eastern  civilization,  mythology,  etc.,  from 
Atlantis ;  but  she  coolly  appropriated  from  him  a  number  of  the 
alleged  detailed  evidences  of  this  deri%ation,  without  crediting 
him  therewith.  Vol.  II,  pp.  790-7g3,  contains  a  number  of  facts, 
numbered  seriatim,  said  to  prove  this  .Atlantcan  derivation. 

These  facts  were  almost  wholly  co])ied  from  Donnelly's  book, 
ch.  IV.,  where  they  are  also  numbered  si  /iatim  ;  but  there  is  no 


nXL   DI'FENCK  Ol'  TIIK  OLD  RELKUONS       263 


intimation  in  Secret  Doctrine  that  its  author  was  indebted  to 
Donnelly's  hook  lor  this  mass  of  matter.  In  addition  to  those 
credited,  there  are  1^0  passages  from  Wilson's  \'i>hnu  I'urana 
copied  uncredited;  ar.  1  there  are  some  70  passages  from  Win- 
chell's  World  Life  not  credited.  From  Dowson's  Hindu  Classi- 
cal I  )ii  tionary,  i  -'.^  passages  were  plagiarised.  From  I  )echarme's 
Mythologie  de  la  (Irece  Antique,  about  ()0  passages  were  plagi- 
arised; from  .l/ycr'.v  (Uhbala,  ,?4.  These  are  some  of  the  other 
hooks  plagiarised  from  :  Kcnealy's  Book  of  God,  Falicr's  Cabiri, 
Wake's  Great  Pyramid,  Gould's  Mythical  Monsters,  Joly's 
^hln  before  Metals,  Stallo's  Modern  Physics,  Massey's  Natural 
Genesis,  Mackey's  Mythological  Astronomy,  Schmidt's  Descent 
and  Darwini>m,  Quatrefage's  Human  Species,  Laing's  Modern 
Science  and  Modern  Thought,  Mather's  Cahl)ala  Unveiled, 
Maspero's  Musee  de  HouUki,  Ragon's  ^L^(,•onnerie  Occulte, 
Lefevre's  Philosophy,  and  Huchner's  Force  and  Matter. 

The  Book  of  Dzyan  was  the  work  of  Madame  Blavatsky  — 
a  compilation,  in  her  own  language,  from  a  variety  of  scources, 
embracing  the  general  principles  of  the  -loctrines  and  d()gmas 
taught  in  the  Secret  Doctrine.  I  find  in  this  "oldest  bo(  k  in  the 
world"  statements  coj)ied  from  nineteenth  century  book>,  and 
in  the  usual  blundering  manner  of  Madame  Blavatsky.  Letters 
and  other  writings  of  the  adepts  are  found  in  tlie  Secret  Doctrine. 
In  these  Mahatmic  i)roductions  I  have  traced  various  plagiarised 
passages  from  Wilxin's  \ishnu  Pur  na  and  Winchell's  World 
Life, —of  like  character  to  those  in  .Madame  Blavatsky's 
acknowledged  writings.  Detailed  prwofs  of  this  will  be  given  in 
my  hook.  I  have  also  traced  the  source  whence  ^lle  tierived  the 
word  Dzyan.' 

It  is  greatly  to  he  regretted  that  Coleman's  promised 
book  never  ai>peare(l.  Tiie  evidence  he  iiad  accumulated 
would  have  been  interesting  in  the  extreme.  His  li>rary  was 
destroyed  in  the  lire  which  followed  the  great  earthquake  in 
San  Francisco  i.i  iqo6;  and  he  died  in  i()O0.  The  third 
editionof  The  Secret  Doctrine. cA\i<!i.\  and  published  in  London 
in  1897,  gives  references  to  a  considerable  proportion  of  the 

1    \tl'!._  rin     ir.S-O. 


I 


V 


f 


i 

•  t 

i 

1 

I 

'if<  ll 

I'll! 


I! 

If 


264     MODICRN   RELIGIOUS  MOVIiMENTS  IN  INDIA 

borrowcil  passaKt's  whlrh  Coleman  speaks  of ;  so  that  there 
is  no  qiuslion  al)()ut  tlum.  But  Theosophists  who  have 
studied  the  work  carefully,  while  willing  to  acknowledge  the 
presence  of  these  recognized  quotations,  believe  that  the 
book  of  I)7.yan  and  certain  other  i»assages  cannot  be  trac  i d 
to  modern  works.  Since  Mr.  Coleman  did  not  publish  his 
studies,  the  question  is  still  undecided. 

14.  Madame  Blavatsky'  died  at  the  age  of  sixty  on  the 
8th  of  May,  uSgi. 

It  may  be  well  to  introduce  b  re  a  pen-and-ink  portrait 
of  her  which  a[)i)eared  recent!; 

She  was  pl;i\ing  her  usual  game  of  "  Puticnce"  when  I  came 
upon  her  first  of  all  one  evening.  .She  looked  up  and  arrested 
your  attention  b\-  the  steady  gaze  of  her  large,  pale  blue  eyes. 
Most  peopli'  regarded  them  as  the  redeeming  feature  of  an 
otherwise  excessivii\-  pl.iin  face.  They  were  set  to  advantage 
in  a  SDniewlMt  wiile  angle  on  either  side  of  what  did  duty  for  a 
nose  1)Ut  which  she  j)hiyfully  describi'd  as  "no  nose  at  all,  but  a 
button."  Her  moulh  was  wide  with  lips  that  wire  close-.set, 
thin,  and  mobile,  and  when  she  laughed  she  oi)ene(l  her  mouth 
and  eyes  wide  with  the  abandon  of  a  child.  I  have  never  seen 
a  woman  of  mature  years  laugh  with  such  child-like  natural- 
ness as  she.  Her  complexion  may  be  tlescribed  as  cotTee- 
coloured,  a  yellowish  brown,  and  the  face  had  no  s(|uare  inch 
that  was  not  scored  by  a  thousand  wrinkles.  This  and  the  whites 
of  her  eyes,  which  were  not  white  at  all  but  yellow,  gave  one 
the  impression  of  "liver"  or  the  tropics,  and  either  would  have 
been  a  safe  guess.  The  sizL'  and  shape  of  her  hi.td  was  verv 
remarkable.  No  student  of  phrenology  would  con\ict  her  of 
material  tendencies  or  attribute  to  her  anything  but  a  highly 
spiritual  and  intillectual  nature,  for  the  vault  of  the  head  from 
the  bore  of  the  ear  upwards  was  exceptionally  high,  as  was 
also  tiie  forwi'd  development,  and  these  were  sustained  by  an 
adequately  br(;.id  base,  while  the  lateral  development  was  com- 
paratively insignificant.  Her  iron-grey  crinkly  hair  ran  in 
fascinating  little  ripples  to  where  it  was  gathered  in  the  most 

'  Sec  liLT  p;;rlr;iiL,  Plate  iX,  facing  p.  195. 


FULL  DEFENCE  OF  THE  OLD  RELIGIONS       265 

unconventional  of  knots  on  the  nape  of  the  neck,  as  if  it  were 
sonuthinK  to  be  Kol  out  of  the  way  merely,  and  stuck  through 
with  a  broad  comb.  The  inevitable  cigarette  called  immediate 
attention  to  her  hand  .  They  were  really  beautiful  hands,  but 
uncannv  ;  so  like  a  chilil'-,  with  their  dimples  and  soft  cushions ; 
and  everv  ph.daiine  of  her  lithe,  tapering  fingers  was  double- 
jointed.  Thev  se.med  to  be  endowed  with  a  life  of  their  own. 
They  were  seldom  r^till  for  more  than  a  few  seconds  together. 
Later  on  she  gave  some  sort  of  reason  for  this.  Holding  her 
hands  iKrfecth'  still  over  a  table,  the  palms  curved  so  as  to 
form  a  sort  of  invertiHl  cup,  she  remained  so  for  perhaps  two 
minutes  or  more,  when  suddenly  there  was  a  loud  explosion  like 
the  crack  of  a  rille  and  one  expected  to  see  that  the  table  itself 
had  split  from  end  to  end.' 

She  was  a  womanof  very  unusual  powers.    Horpcrsonality 
was  potent  and  attractive  in  a  very  high  degree.     She  had 
gr  It  gilts  as  a  sti^ry-leller  and  conversationalist.     She  was 
tly  loved  by  her  friends,  and  was  most  affectionate  to 
them  in  turn.     She  ilrcw  people  towards  her,  and  won  their 
confidence,  inlluencing   every   one   who   came  within  her 
radius  so  deeply  that  pi'ople  found  it  hard  to  escape  from  her 
control.     She  had  the  genius  to  will  and  to  rule.     She  was 
what  Theosophists  call  "  a  psychic  "  of  a  very  high  order. 
This  word  denotes  those  little-understood  s3-mpathies  and 
faculties  which  make  the  spiritualistic  medium,  the  telep- 
athist,  the  thought-reader,  the  clairvoyant,  the  hypnotist. 
Probably  some  of  the  lesser  phenomena  which  she  exhibited 
were  quite  real.     She  was  also  a  woman  of  great  energy 
and  industry ;   for.  in  spite  of  frecjuent  illness  and  racking 
pain,  she  worked  almost  incessantly  for  many  years.     She 
had  the  shaping  gift  of  imagination,  which,  combined  with 
a  natural  power  of  direct  and  telling  expression,  enabled  her 
to  produce  books  wl-ch  have  captivated  thousands. 

In  character  she  was  an  extraordinary  mixture.     She  was 

ny   ji    Q,.— I  O!:!  in  the  0: :;;.'/  Rciici'  of  M.irch,  1914. 


] 


^!1 


■ ' '  '■ 


ih 


\U 


if-' . 


266    MODERN  RLLIGIOLS  MOVEMENTS  IN  INDIA 


I 


! 

i'lii 
i 


bountifully  generous  to  her  friends  and  to  every  one  in  need. 
She  was  devoted  to  her  family  and  her  country.  She  must 
have  had  sterling  qualities  to  inspire  friends  as  she  did. 
Vet  Colonel  Olcott  tells  us  tlu't  she  was  not  loyal  to  her 
friends,  that  she  used  them  all  as  i)a\vns ; '  and  another 
unimpeachable  witness  says,  "  You  never  knew  when  you 
had  her."  We  have  already  seen  how  far  >,he  was  from 
being  truthful ;  and  all  who  knew  her  say  she  was  extremely 
unguarded  with  her  tongue,  and  also  with  her  pen.*  She 
was  liable  to  outbursts  of  furious  rage,  when  her  great 
face  became  livid  with  pas.sion  and  almost  demonic  in  ex- 
pression.' She  would  then  e.xecrate  every  one  in  appalling 
language,  and  m  the  most  outrageous  statements  which 
were  not  meant  t"  oe  taken  seriously.^  She  e.\{)ected  those 
who  loved  her  to  do  for  lier  whatever  she  asked  :  conscience 
had  no  rights  as  compared  with  friendship.^  Seen  against 
this  background  of  elemental  character,  the  colossal  frauds 
and  pretences  of  her  Theosophic  career  seem  a  little  more 
credible  than  they  do  at  first  sight. 

The  truth  is,  she  is  best  described  as  a  Bohemian.  She 
was  always  smoking,"  was  loose  in  speech  and  in  manner, 
took  her  freedom  in  everjthing.''  She  was  as  far  as  possible 
from  being  a  saint.**  She  hated  all  conventions,  and  enjoyed 
nothing  so  much  as  tilting  at  them  and  breaking  through 
them.  Indeed,  from  her  own  jjoint  of  view,  the  whole 
propaganda  wa>-  but  a  half-serious,  half-comic  attack  on 
the  solemn  sobrieties  and  stupidities  of  modern  science  and 

'  onr..,  I,  463. 

'MPI.,  71.  This  accounts  in  rnie  ili^roe  for  the  rcclclcssncss  with 
which  slic  wrote  masses  of  conipnimisint;  material  to  Madame  Coulomb. 
Most  of  her  letters  show  this  characteristic. 

'  -Sinnctt,  f..ndails.  iS,  iq;  ODI..,  I,  463;  MPf.,  15^.      *  ODL.,  I,  463. 


>  MPf 


UWA,  I,  449-453. 


'  Ih.,  440-462. 


«  Cf.  her  own  words  to  .M.  S(jlovyofT,  "  I  am  by  no  means  a  saint ;  I  am 
far  i.:v:::  ';i-ing  cine,  iiiiic  faihcr.''     .U  "  " 


iy. 


■  1  i 


if 


FllX  DKFEN'CE  OF  TllF  OLD  RF.LIGIONS       267 


the  strait-laced  ideas  of  Christiaiiit>.  Her  volcanic  tem- 
perament and  surging  senses  n  '>elled  against  all  such 
things.  V  et  she  was  serious  also.  She  saw  that  there  was 
much  more  in  ancient  occultism  and  niagi<  than  the  middle 
nineteenth  century  could  believe,  and  she  was  convinced 
that  Hinduism  and  Buddhism  deserved  better  treatment 
than  they  had  received.  Despite  all  that  she  wrote  about 
Christianity,  the  Orthodox  Greek  Church  still  touched  her 
heart. 

LnF.RATVRF..  —  X.R.  H(M)ks  markid  with  .an  asterisk  to  be  u^ed 
with  ixtrcme  caution.  -  Hiskikv  :  *  Old  Diary  Iauhs,  l)y  H.  S. 
Oliolt,  N'rw  York,  Putnam's  Sons,  four  vols.,  i.S()S,  iQOO,  1004, 
t()o6,  05.  net  each.  *  Inddnits  in  the  Lijr  of  Shiddmc  blavatsky, 
by  \.  V.  Sinnctt,  London,  Ri'dway,  1S.S6.  new  edition,  T.  P.  S.  itji.?. 
.1  Modern  Priestess  of  I  sis,  by  \'.  S.  SolovyolT,  translated  by  Walter 
l.raf,  London,  Longmans,  1805,  out  of  print.  Tkachi.nt.  and 
PiiKNOMF.NA :  *  The  Oeeult  W^'rld.  by  \.  P.  Sinnett,  London,  Trub- 
ner,  ih.Si.  *  Esoterie  Buddhism,  by  .A.  P.  Sinnett,  London,  Trub- 
ner,  i.S8j.  The  Madras  Kxposcrf,  ;  The  ColLipsc  of  Koot  ll^omi, 
Madras,  C.  L.  S.  L,  1004,  as.  4-  Proceediniis  of  the  Soiiety  for 
Psyehieal  Research,  iX,  pp.  201-400,  Lomloii,  Trubner,  1.S.H5, 
45.  (xi.;  XXIV,  120-150,  London,  Trubner,  i.So,^  j,s.  bd.  .Mso 
SolovyofT's  Modern  Priestess  of  Isis.  For  Tiiiiosoriiic  Dffencfs, 
see  .Appendix.  Mad.xme  Blavatskv's  Works  :  Isis  Cwic/W,  New 
York,  Bouton,  London,  QuariKh,  1877,  2  vols.  (Point  Loma 
Edition,  iS  Barllett's  Buildings,  London,  E.  C,  175.)  The  Seeret 
Doetrine,  London,  T.  P.  S.,  iS,S8,  2  vols.  (.\  reprint  of  this  edition. 
Point  Loma,  iqoq,  425.)  Third  volume,  London,  T.  P.  S..  1897. 
Third  edition  revised  and  annotated,  London,  T.  P.  S.,  3  vols.  505. 


h' 


Mrs.  Bcsaul 
In  1888  Mr.  \V.  T.  Stead,  editor  of  The  Rrcird'  of  Revirws, 
handed  Mrs.  Besant  a  copy  of  The  Secret  Doctrine  to  review  ; 
and  that  book  made  her  a  follower  of  Madame  Blavatsky. 
She  passed  at  one  leap  from  Atheism  to  Theosophy ;  and, 
since  the  death  of  the  foundress,  she  has  been  by  far  the 
liioit  potent  personality 


lOCiCtj  . 


fl 


■f 


268     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


!»' 


From  the  beginning  Okott  hiul  been  President  ami  Judge 
Vice-President,  while  Madame  Blavatsky  herself  had  only 
held  the  position  of  Corresponding  Secretary.  When  she 
died.  Judge  cabled  from  America  to  the  London  oflue,  "  Do 
nothing  till  I  come."  Within  a  few  days  after  his  arrival 
in  London,  he  produced  two  messages  which  he  <lec  lared 
had  been  sent  by  the  .\Lister  Morya,  Madame  HIavatsky's 
own  special  monitor.  Mrs.  Resant  accepted  tin-  missives 
as  genuine,  and  publicly  prodaimeil  in  a  gnat  meeting  in 
London  that  there  could  be  no  doubt  about  the  existence 
of  the  Mahatmas,  as  communications  had  been  received 
from  them  since  the  death  of  Madame  Blavatsky.  These 
messages  continued  to  arrive.  Mr.  Judge's  wisdom  and  the 
high  place  which  he  ought  to  have  in  the  Society  was  their 
constant  burilen.  Mrs.  Besant  was  convinced  of  their 
genuineness;  Olcott  was  in  India;  and  in  consequence 
Judge  rose  to  great  prominence  in  the  movement.  As  a 
result  of  some  of  these  wonderful  ejjistles  Olcott  was  so 
cowed  that  he  actually  resigned  his  position  as  i'resident 
of  the  Society  early  in  iSgj.  Shortly  afterwards  he  with- 
drew his  re  ignation,  but  at  first  without  effect ;  for  at  the 
Annual  Convention  of  1892  Judge  was  elected  Presideni  for 
life.  This  election,  however,  does  not  ajjpear  to  have  been 
ratified.  A  little  later  Mrs.  Besant  went  to  India.  When 
all  the  documents  were  laid  before  Olcott,  it  became  clear  to 
him  that  Juclgc  had  forged  them, and  that  he  had  abstracted 
from  Madame  Blavatsky "s  rooms  in  London  the  hand-made 
rice-paper  '  on  which  they  were  written  and  the  .seal  with 
which  most  of  them  were  sealed.  Mrs.  Be.sant  examined  all 
the  evidence  and  recognized  Judge's  guilt.  Olcott  then 
viotc  to  Judge  on  the  1 2th  of  February,  1 804,  giving  him  the 
option  of  (a)  retiring  from  all  the  offices  he  held  in  the  Theo- 

'  It  was  the  same  paper  as  the  Koot  Iloonii  Utters  were  written  on. 
w)CC  uix>vc,  p.  ijy* 


FULL  DEIKNCE  OF  THE  OLD  RELIGIONS       269 


sophical  S(M  icty.  ;intl  Ka\  InR  OKott  to  make  a  Rcneral  public 
explanation  or  (/))  having  a  Judicial  Cop^mittir  convened 
ami  the  whole  of  tlie  pnx cediiiK^^  n\ade  puhlii .  Jud^j-  re- 
fused to  resign.  It  ua^  tlnrcfore  det  ided  that  all  the  docu- 
ments >liould  he  placeil  in  Mrs.  Hesant's  hands,  that  she 
sliouid  |)n>ide  over  a  judicial  incjuiry  to  be  held  at  the 
Annual  Convention  in  London  in  July.  iHg),  and  that  all 
the  evidence  should  lie  publiNhed.  This  latter  pledge  was 
given  in  order  to  satisfy  Indian  Theosophists.  who  were  in- 
sistent that  the  fraud  should  be  exposed. 

Hut.  when  the  Judi(  iai  Committee  met,  Olcolt  and  Jud|^' 
beinK  i)resent  as  well  as  Mrs.  Hesant,  a  most  extraordinary 
thinK  happened.  After  most  serious  diliberation.  the 
Committee  came  to  the  conclusion  that  it  was  contrary 
to  Theosophic  princij)l«s  to  decide  whether  Judge  was 
guilty  or  not.  The  trial  was  impossible  I  It  was  also 
agreed  that  the  evidence  which  had  been  gathered  should 
not  be  published.  Clearly,  the  inner  history  of  this  most 
shameful  transaction  is  that  Judge,  who  knew  all  that  had 
happened  in  Madras  in  1884  and  much  else,  threatened 
that,  if  he  were  exposed,  he  would  expose  everybody,  but 
agreed  to  continue  to  work  with  the  Colonel  and  Mrs. 
Besant  on  condition  that  the  affair  should  be  hushed  up  in 
such  a  way  that  his  character  should  not  sutler.  All  this 
the  leaders  endeavoured  to  carry  out. 

But  many  Theosophists  felt  that  such  immorality  must 
not  be  condoned  and  concealed.  One  of  the  otTicials,  Mr. 
W.  R.  Gorn  Old.  therefore  urged  the  le'ukrs  at  the  London 
headquarters  to  have  the  evidence  published.  He  was  told 
that  that  was  impossible :  Mrs.  Besant  had  burned  all  the 
documents!  Like  Judge  in  Madras,'  she  had  found  tire 
a  most  convenient  means  for  getting  rid  of  inconvenient 
evidence.     But  she  did  '^ot  know  that,  before  the  incrimi- 

'  bet  abuve,  pp.  i4I-J. 


liiJ 


t 


I 


270     MODERN   Hl.LK.lOUS  MOVEMENTS  IN  INDIA 


1^ 


nating  djKumrnts  wtTc  handed  over  to  her  in  India,  fac- 
simile copies  of  all  had  been  taken  by  Mr.  Old.  Kven  when 
he  mach-  this  fact  known  at  head(juarters,  and  offered  to 
hand  the  (opies  «)ver  for  publii  ation,  the  leaders  refusj'd  to 
act.  'I'hen,  Mr.  Old,  disniiste<l  beyond  measure  because  the 
orticials  would  not  carry  out  the  promise  made  in  India, 
that  all  the  evidence  should  be  published,  and  were  <ieter- 
tuincil  as  far  as  possible  to  hide  the  frau<l,  resi>;netl  his  posi- 
tion and  left  the  soiicty.  He  then  handed  over  the  fac- 
similes of  the  documents  to  his  friend,  Mr.  Ivlmund  (iarrett ; 
and  the  whole  story  was  publishetl  in  The  H'lstminsler 
Gazelle,  (K  tober  20  Xovember  8,  1894.  It  was  there- 
after republished  in  book  form  under  the  title  /w'j  IVry 
Much  I'nvriled.  For  his  action  Mr.  Old  was  viluniently 
attacked  l)y  Theosophists  as  a  traitor  and  a  pled>?e-breaker  ; 
but,  if  Mrs.  Hesar.t  and  Colonel  Olcott  were  justilu'd  in 
I)romisinK  to  jjublish  all  the  evidence,  how  did  Mr.  Old  do 
wronj;  in  doin^  what  they  had  promised  to  do  ?  It  was  they 
who  broke  their  pledges.  He  was  also  charged  with  having 
done  it  from  sordid  motives.  .\s  a  matter  of  fact,  through 
resignation  of  his  ollices  in  the  Society,  he  lost  a  comfortable 
income,  and  he  refused  the  honorarium  of  l'8o  offered  him 
by  the  editor  of  The  Westminster  Gazette  for  his  services. 

It  was  probably  this  most  une.xpected  publication  of  the 
evidence,  blazoning  his  forgery  to  all  the  world,  that  drove 
Judge  to  the  ne.xt  ste[).  He  had  agreed  to  work  along  with 
Olcott  and  Mrs.  Bcsant ;  but,  now  that  the  evidence,  which 
they  had  gathered  against  him,  and  which  they  could  not 
repudiate,  had  been  published,  the  only  course  open  to  him 
was  to  deny  the  facts  and  pose  as  a  martyr.  This  he  did. 
He  broke  aw;  /  from  the  main  Thcosophical  Society,  carry- 
ing with  him  a  majority  of  American  Theosophists.  These 
he  formed  into  the  Universal  Brotherhood  and  Thcosophical 
Society,  and  wiis  ikctcil  their  President  for  life.    lie  lived, 


FULL   DLIKM  K  ol     .Ml.  OLD   RLLKilON'S       J71 


howeviT,  only  i-h'vrn  nmnlhs  lonmr.  Hin  plate  was  takrn 
f)y  Mr«  Katluritu-  Tiiijjliy  I  Iw  hrailfiuartir-^  of  lliU 
rival  orKaiii/alion  an-  at  Point  l.onia,  Caliloriiia. 

N'r  h.r  Mr>.  Uc>aiU  nor  Coioni!  Oltotl  »v«r  att<  ni|tti<l 
to  flcny  any  <>i  tin-  statt  imiit^  inailf  in  Tin-  W  istminstfr 
(!,r.iltf  'I'll.'  vvlioli-  fal)rii  ni  nui^^  and  >lianufiil  I'rautI  and 
torn  lalnu-nt  stands  unilrnialilc. 

Sinio  iH<)5  Mrs.  lirsant  lias  spent  ino>t  of  lur  time  in 
India,  and  has  luin  viry  sutcissful  in  huiMinn  up 
Thi'osophy  then-.  Htr  a<  tivity  has  run  in  the  main  alonj? 
four  lines.  She  has  leitund  a  ^nat  ih.d  in  «  very  part  of 
India,  making;  the  ilefeme  and  exposition  of  lliiuluism  her 
chief  theme.  Secondly,  she  has  done  a  ^;reat  deal  for  the 
edutation  of  Hindus,  IIin<lus  had  estahlished  many  i  ol 
leKes  I.etween  iSjc)  and  i.Hi,H;  hut,  like  (iovernment  lol- 
leRes,  they  Kave  no  religious  instruitioii.  The  Central 
Hindu  ColleKe,  whieh  she  founded  in  lUnares  in  i8(,.S,  is 
m( .(jelled  on  a  missionary  eollene,  Hinduism  taking  the  plat  e 
of  Christianity.  From  tint  lentre  she  strove  to  spread 
this  type  of  eilucation  throughout  the  Hirxlu  lonununity, 
foundinK  schtH)ls  in  many  places  for  l)t)lh  hoys  and  girls. 
Thirdly,  she  has  proved  a  most  prolitit  and  most  elTet  tive 
writer.  Tens  of  thousands  of  her  hooks  ha\e  been  sold  in 
many  other  lands  as  well  as  India.  Lastly,  she  has  giver 
a  got)tl  deal  of  time  to  tKculti.sm  ;  but  that  we  shall  ileal 
wilh  later. 

Mr.  C.  W.  Leadbeater,  who  had  been  a  curate  of  the 
Church  t)f  England,  became  a  Thetisophist  in  1SS4,  and 
since  that  time,  with  the  t  .\(t|)tion  of  a  break  t)f  >ome  four 
years,  he  has  been  one  of  tlie  olVu  ials  of  the  sot  iety.  He 
has  worketl  in  India,  Ceylon,  America  and  England.  He 
is  a  very  able  writer. 

He  has  alst)  become  notoriou.s  because  of  his  occult  in- 
vestigations.    We  have  seen  that  a  secret  society  for  the 


^;j 


i 

I 


%M 


37 i     MODERN  RELI(;i(>rS   MOVEMF.NTS  IN  INDIA 


praiticc  (if  (M<iillUm  was  forimil  witliin  tlif  TluDHopliic 
S<KUly  by  Mailanu-  Illavat'.ky  in  |H8«.  Situc-  \ht  ili-ath 
Mrs  Ilfsaiit  ai\il  Mr  Ltadlnatrr  havo  iHtn  the  liiulirn 
of  thr  Ksolirit  Si  liool  I'hi  y  liavi-  n-  nr|{aiii/.nl  tlir  Si  Iiim>I, 
intHHlutrd  a  hiirart  tiy  of  gums  ati<l  ^yotiiiiali/.cd  tin-  in 
stnii  fion,  kftpinj;  iirtain  vtry  ilt  linilf  rnil'<  in  view.  Tlu  y 
hiivf  also  tomlmtifl  a  lon>»  siriis  of  onult  iiur>tiv;.itiuiis 
Un-msilvi's,  tlu'  risults  of  whiili  havi'  Intii  piihliilinl  from 
tinu-  to  time  Otu-  ol  tluir  diiif  rnilliinl-»  i-»  to  rca<l  what 
tlicy  call  tlu-  l.tlurii  Kcionl  of  pa^t  iM-nts,'  and  thcrchy 
ntonstriu  t  |H>rtions  (»f  amirnt  history. 

Mr.  lAUfllxatrr  on  oni'o»ra>ion,on  lonsultinK  tli- rcroni, 
came  to  thf  startling;  lomlusions,  that  Jrsus  and  Christ 
wtTc  two  distini  t  ptTMin^;  that  Ixitli  w»rc  nun,  niitlur 
hfiriK  the  I.o^os,  or  thi'  Si»n  of  tiod  ;  th.it  Joiis  was  liorn  in 
105  lie;  that  ("hri«.t  was  tlu-  ^jrrat  Ma^t(•r;  that  JtMis, 
wist'  and  <lfvottd  thou>?h  lu-was,  nurely  yitldod  up  his  JMxIy 
for  Christ  to  use;  that  the  twiivi-  Apostles  never  lived; 
and  that  there  is  stareely  a  serap  of  historical  matter  in  the 
(ios|)els.  The  teac  hing  now  is  that  one  ego  was  incarnated 
at  a  very  early  date  as  1I>  les,  again  a>  /oroasti  r,  then  as 
Orpheus,  finally  as  (lautama  the  Huddha.  Another  ego 
was  Christ.  He  used  the  body  of  Jei^us  as  liir.  vehiele. 
Jesus  was  l)orn  in  105  n.( .,  and  was  again  inrarnatcd  as 
Apollonius  of  Tyana. 

Muc  h  of  this  Mrs.  Hesant  publi>hed  in  her  book.  Esoteric 
C'lirislidiiily.  It  is  a'so  embodied  in  Mr.  I.eadbeatc-r's  own 
work,  The  Christian  Creed,  published  in  ii>04.  In  i()o^ 
Mr.  G.  R.  S.  .Mead  published  Did  Jesus  I.iie  100  nt  /,  an 
attempt  to  collc-c  I  and  estimate  all  the  evidence  contained  in 
Talmudic  and  Christian  sources,  bearing  on  the  time  when 
Jesus  lived.  lie  docs  not  come  to  any  decision  on  the  main 
question. 

'  Sec  I'tlow,  p.  278, 


ni.l  DF.FF.NC  K  OF  Till;  olD  RFI-UilONS       };< 


l^^ 


5    In    i<)05  (trl.iiii   \tr\    'krintis  di.iri'i^  wire-  hrou^lit 
aj{.iin>t  Mr  L(  .iiIIm  at.r.     \U  was  tlu  ii  in  l,nKl,in.|.  aii"!  hiKI 
thi-  ofliif  of  Prrii.lmlial  DiliKat'   in  tin   Hrili>!i  >it  tion  of 
the  ^od.ty.      It  wa^  viiil  ttiat  In  lunl  niwt:  immoral  t<aili 
in«  to  lio\s  it\  Annrita,  an<l  lia<l  r\iii  Konc  tlif  l<  i>«ll>  of 
imn\or  il  ai  t«..      Ihf  UaiUr-i  of  thf  Amt  ri<  an  S,-<  tion  of  tin- 
»«>.  iity  wt  rt-  ^;riatl>  di^tiirlnil  omt  tfir  matti  r,  ami  vvi>.hr.| 
to  liavr  him  .'xittlltd  from  tli.'  Miiicty      Sintf  tin  y  <li<l  not 
jMis-itss  tlii>»  iM)\vir  thcmsilv*  s,  it  wa-i  dniiUtl  that   tluy 
shoiilil  M-ni\  a  ('timmi-siioiur  to  |,nni|on  to  lay  tlu-  m  itl«  r 
liifon-  Colonrl  Ol.  oil.  tln'  rrtM.l.nt  f.ninilt  r.     Coloml  ( )1 
roll  (allfil  a  •*|iiiial  nurlinn.  ionsi«.tini;  of  the  Kxti  utivc 
C'omniittt*'  of  thf  Hrili^li  Scttiun,  the  ('ommi>^■^iom•r  from 
Anuriia,  and  a  nprtM  ntativr  from  I  rami-.      Thr  whole 
mattiT  was  lanfully  diMii^^cd  and   Mr    la  aillK-atir  was 
.xaminfd.     Hi-  lonfinwd   frankly   inoviK'h   to   thr   (har^i' 
of  having  k'\»'»  ■'  niimlur  of  t)o\-<  tlu-  liachinK  tonifilaiiu-d 
of;    and,  under  ^unl  pressure,  he  at  kno\vled^;ed  that  l,e 
might  have  heen  gn'lt)  idso  of  some  of  the  att^  eoniplaimd 
of.     The  [irinted  minutes.  lejMlly  aulhentii  ated,  lie  lufore 
me.  as  I  write;   so  that  liiere  tan  he  no  ((Uistion  as  to  the 
absolute    aeturuty    of    tluse    statements.     F-inally.     Mr, 
Leailheatfr's   resignation   was   aieepteil,    and   he   dropped 
out  of  the  soei.ty.     Mrs.  Kesunt  declared  that  l;e  w(>uld  not 
be  restored  until  he  repudiated  his  ojunions  on  these  matters. 

6.  Colonel  Oleott  dieij  early  in  njoj,  and  Mrs.  Besant 
became  I'resident  of  the  Theosophii  Sot  i.  ty. 

7.  In  January,  k>0(),  Mrs.  Hesant  aniiounceil  in  the 
Tltrosofyliisl  that  the  (ieneral  Coumil  had  decided  to 
allow  Mr.  Leadbeater  to  return  to  the  soiiely.  Since 
then  he  has  resided  at  the  he.i<l(|uarlers  in  Madras,  He 
hud  not  repudiated  his  teaching,  nor  has  he  yet  done  so. 
About  the  same  time  a  defence  of  his  teaching,  written  by 
an  American  Thcosophist  named  \an  i lock,  was  circulated 


P' 


ill 


k 


»74     M<»IH:RN    KI.I.K.UHS   MDVIMKATS   in   IM)I.\ 

In  tlif  Stuut)  Twii  <i(  ihf  i;t>j{li'«lt  l«'suUr».  iaiknl  by 
man\  m«ml»if».  n|)|M'iiliit  to  xhv  (innriil  ('i)uniil  Ui  with- 
draw thi'i  tliM  tiitunt.  Iiiit  tlu  >  rt(ii«M<l  Thf  riMilt  wa* 
thiit,  uruli  r  tin-  Ir.nl«  r'^tiip  i>(  Mr  («  K  S  Mi  ail,  ii  h«Ml> 
of  M)mr  700  Hrilinh  rinu<u»|ihUt'«,  iiulinlinn  itiarly  all  tin- 
(iiltun-il  atiil  inlhit'iiti.it  incniltcr^  in  the  iniiiitry,  atxi  a 
n        >ir  in  iitlur  l.miU,  K  u  tlu'  Mnirtj. 

h.  Sliin"  tlu'  niotm  t>t  v\lun  Mr  I,i  ailluatt  r  mIi1«<I  at 
ht>a(l(|uartrr<«,  iHiulti'>ni  lia^  1  nnu-  to  tlu  front,  an*!  i^ 
n«)w  llu  nuiin  aiti\il>  of  tin-  Mnirt).  Nor  is  that  all. 
Mr  I.i'.kIIh  iter  lunl  alr<a<ly  |)iilili->iii  il  mo-.t  ania/in>{  ai  • 
toimt",  oi  rtli.it,  as  In-  a^M  rldl.  In  lia'l  m'«  ti  in  » lairvo)ani«' 
Uiil  tliiM-  Win-  nailin^^-.  of  the  rnoriU  of  tin-  past;  vvliiii' 
|)ro|ili((y  is  now  luld  to  In-  oiu'  of  tlic  ijiitf  finu  li<tn^  ctf 
omilti>.ni.  Wi-  an-  toM  that  llic  world  ii  ju>t  ahoiit  to 
»nt»r  on  a  m  w  1  r.i  of  lii-,tory  A  K'f'-it  World  tiailur  will 
viry  MMin  rtiti  r  upon  hi->  wtirk  I  lu'  human  Ininx  whose 
l)ody  is  to  Ih-  the  |ih\si(al  vflnMi'  for  the  tuo  of  thii  World 
tiiuht'r  is  already  in  Aw  The osopliiial  Siuit  ty,  and  is  to  In- 
•  'm' d  for  !tN  task  ]}\  Mrs,  H«  ^  ant  and  Mr.  I.i  idlif,ittr. 
Mrs.  Hi-sant  will  vion  lu-  -.1  in  to  hi-  ono  oI  tin  jjri  ah  si  '•ulirs 
of  the  world  of  fiod-.  an<l  nun.  Kvm  thosr  who  ^tatul  mar- 
est  to  hir  siarnly  rrali/r  how  nn.it  --lir  is.  and  will  he. 
Mrs.  Hisant.  in  turn,  alVirnis  tli.it  Mr.  laadhi.itir  is  a  most 
I'Xaltt'fl  hcitiK.on  the  very  liiris!iold  of  divinity.  In  loiisc- 
(jui'nii-,  hotii  tlusi'  Itadi  rs  and  tin-  Madras!  hoy  who  is  to 
he  the  \  ehii  le  of  the  i  uniinn  Teai  lur  are  adored  and  praised 
by  lowly  hendinj;  groups  of   riieosophii  initiates. 

It  was  only  ^r.idually  that  all  this  w.is  maile  public. 
C'learl)'.  howe\er.  nuist  lanful  prtparation  h.id  hein  made 
for  the  su{)reme  announcnu  nt  The  new  polii  y  is  meant  to 
be  a  master-stroke  to  iai)ture  at  onee  Christianity,  Bud- 
dhism and  Hin<luisin  lor  the  Theosophieal  Soiiety.  In 
I.^r» *_»!.»« /I   th.e  rtimln*.-'  i:!)e  \v;i-v  ealli'ii  Christ     v.  !;ilt'  In   Indi^ 


ni.t,  r)r,ns(i.  •»!    riti,  <nj>  rm.m.ions     175 


and  C'<'\litri  he  v^.i-*  i  ill.-l  llu  lt<Hlhi«.tll\.i  or  Maitriya. 
ill'  i<t  ».ti<t  to  lie  till  Ko  whiili  tiMit  till  IiikI)  of  Ji^ti^  urtil 
Wit»  tluti  lallnl  (hriit  A  tn  w  world  wi<lc  orjMni/ation 
Will*  ir«  itid  to  |tr<ii.ir<  |ii<(|»|f  lor  tli<  ii|ii|ih.inv  At  tirit 
it  w.ii  t  .dli  d  llu-  ( )rd«  r  ul  tin-  KitiiiK  Sun,  hut  thrir  month* 
lal -r  '  w.i-4  ihariKtd  to  ilu-  OnUr  of  the  Star  in  tin-  Kail. 
A  umM  lUKrnt  propaganda  wan  lauMihrd  .  fnony  tlu"  ^tu- 
lit  nt-»  of  th«'  Hindu  ('oll(>{f.  Hiiiar«».  in  alt  tlif  Thio^ophic 
IimI^i'h  of  tlu>  world,  and  art.on^  I'hri^tian  |K'o|>lr  in  l.ti^land 
and  rivwiuri-. 

Oni'  o|  the  mo^t  rxtraonlinar)  at  <  on\paninit  nts  of  this 
startlitiK'  niovinunt  hat  Inrn  tlir  pul)li«ation  of  a  l>ook, 
writtrti  l>y  MfH  IJitant  and  Mr  Lcadlwati  r  in  iollal)i)ra- 
tioti,  and  lallrd  l/./«.  M'lnmr,  llir\'  .ind  \\fiillnr  I'liin 
work  i->  i'>.>t'ntiali>  a  va^t  ni>  tholuj,')  ,  >tn  ti  liitiK  away  haik 
s<»nu'  thirty  thousand  viarn.  It  ii  tin-  prrlmilrd  rnord  of 
thf  ri|Katid  imarnation-.  of  llu  small  urowp  of  people  at 
prist  nt  risi,,ttU  at  the  rh((»s.)pliii  luadnuartirs  at  \tl\ar, 
Madras,  and  what  \sr  are  asknl  to  l>tlii\c  is  that  we 
have  irt  the  history  represi  tiled  iti  this  ret  ord  the  prepara- 
tion for  the  j^reat  events  that  uill  take  plaie,  when  thr  ^reat 
VV'oritl-teai  her  makes  his  a|>pearaiu  e.  I'or  example,  we  are 
told  that  in  »  ^soo  »  C-  "Ji  suh"  was  the  wife  of  an  emperor 
of  southern  India,  while  in  12,800  n.t  he  was  the  brulhtr  of 
Mad.imc  Marie-Luuise  Kirhy,  and  the  father  of  Mrs.  S. 
Maude  Sharpe  (General  Secretary  "f  the  Kn^'lish  Section), 
of  Julius  Cxsar.  and  of  T  Subba  i<ao,  the  Teshu  Lama 
being  at  that  time  his  ilaughter.' 

q.  The  new  propaganda  with  its  outrageous  statements 
and  limitless  claims  has  led  to  considerable  upheavals  within 
Theosophy.     The  persistent  preaching  of  the  new  dcKtrine 


m 


'  .\pril.  i()ti 

'  For  some  arcouni  i>(   thf  lxH>k  Mt  .\frr  Bait  mtd  the  Present  Crtus 

til  li  ■  ■^.';.  ,M, )/>.'■(.    •  .S,.,  /,/v,  hv  F',iii:inc  \.i\  v 


276     MODERN  RELKHOIS  MOVEMENTS  IN   INDIA 

to  the  students  of  tin- Hindu  ColltRr.Bcnarts.ind  the  fortna- 
tinn  of  nuiiuToiis  ■^(nietiis  and  classes  for  the  study  'f  its 
literature  and  other  such  purposes,  enraged  tl'  .•..■  "i 
solid  Hinlus  ronnei  ted  with  the  College.  'I..^,v'  nrottstvd 
seriously  for  some  time,  hut  gt)t  no  redress.  Fii  1'.  tli<'\ 
were  able  to  niak'  ihings  so  hot  for  Mrs.  Hesant's  ,.<  ■•>i,  •' 
followers  on  the  teaching  .^talT,  that  they  resigned  in  a  body 
and  left.  Mrs.  Hcsant  has  thus  lost  nearly  all  her  inlhiencc 
in  the  citadel  of  Hinduism. 

There  were  al^o  many  members  of  the  Society  ie  India 
who  n  signed,  probably  as  many  as  500;  but  she  still  re- 
tains her  hold  over  the  great  l)ulls.  of  the  Indian  membership. 
A  few  seceded  in  lu'.gland  and  in  .Vmerica.  On  account  of 
a  sharp  disagreement  between  Mrs.  Besant  and  Ilerr  Steiner, 
the  (k-rman  leader,  all  the  lodges  in  Clermany,  coii  "sting  of 
2400  nu'mb'"-s,  and  several  in  Switzerland,  wer.'  dn'ven  out 
>f  the  movement,  (iermany  has  thus  been  forcet;  to  form 
a  fresh  organization.  Tiie  new  name  is  the  Anthroposophi- 
cal  Society. 

The  third  result  has  been  a  crop  of  lawsuits  in  Madras. 
The  chief  case  arose  from  the  fact  that  a  Madrasi  Br;lhman, 
named  G.  Xarayana  Aiyer,  handed  over  his  two  sons  to 
Mrs.  Bezant  to  be  educated.  The  elder  of  these  boys, 
j.  Krishnamurti,  is  called  Alcyone  in  Mr.  Leadbcater's 
occult  investigations ;  and  he  is  said  to  have  been  chosen  as 
the  vehicle  of  the  coming  Christ.  Mrs.  Besant  placed  the 
boys  under  Mr.  Leadbcater's  care  in  the  matter  of  their 
studies.  The  father  objected  on  the  ground  that  Mr. 
Leadbeater  is  an  immoral  man.'  Mrs.  Besant  consented  to 
keep  the  boys  apart  from  Mr.  Leadbeater,  but  put  them 
again  under  his  care,  and  finally  refused  to  separate  them 
from  him.  The  father  then  raised  an  action  against  her 
in  the  Madras  courts,  and  '.vcn  his  case.-     Mrs.  Besant  ap- 

'  See  p.  27.3.  abdve.  '  See  The  Alcyone  Case. 


FULL  DEFENCE  OF  THE  OLD  RELIOIONS       277 


[H-a!i'(l,  but  lost  a^ain.  Stio  tlicn  appi-aU'd  U>  tlu-  Privy 
Council  in  Kn^land  :  and  the  oritjinal  case  has  been  ujjsc-t 
on  a  Ic'clinical  i)()int.'  Mrs.  Hfsant  brought  lawsuits  for 
defamation  of  charai  ter  against  two  citizens  of  Madras, 
but  both  were  dismissed.  In  the  course  of  the  four  trials  in 
Madras  a  great  deal  of  very  unfavourable  evidence  was 
produced  against  Leadbeater  and  Mrs.  Hesant.  The  follow- 
ing is  an  extract  from  the  Judgment  in  the  first  case  : 

Mr.  Leadbeater  admitteil  in  his  evidence  that  he  has  held, 
and  e\en  now  hulds,  (>|)ini(ins  w!ii<  li  I  need  only  describe  as 
certainly  immoral  and  such  as  to  unlit  him  to  be  the  tutor  of  the 
boys,  and,  taken  in  conjunction  with  his  jirofessed  power  to 
detect  the  ajjproach  of  im[)ure  thoughts,  render  him  a  highly 
dangerous  associate  for  children.'' 

In  one  case  the  judge  declared  that  Mrs.  Besant  had  de- 
fended Leadbeater's  immoral  teaching.  In  another  the 
judge  said  Mrs.  Hesant  had  not  shewn  common  honesty 
in  her  dealings  w  ith  the  father  of  the  boys. 

TO.  The  Theosophic  cause  has  suffered  so  seriously  in 
India  through  the  new  propaganda  and  these  lawsuits  that 
Mrs.  Beiant  has  been  making  frantic  efforts  during  the  last 
nine  months  to  achieve  a  new  position  b\-  means  of  new 
activities.  The  first  of  these  is  a  Theosojihic  movement 
in  favour  of  social  reform.  This  is  a  very  noticeable  change ; 
for,  until  now.  the  Society  has  been  reactionary  on  all  soc'  ' 
questions  with  the  exception  of  early  marriage,  and  ^  " 
Besant  has  published  long,  elaborate  defences  of  nnuiy 
superstitious  observances  in  Hinduism  connected  with  caste 
and  the  family.  Hindus  are  being  enrolled  for  the  purpose 
of  advancing  social  reform ;  and  each  stalwart  appends 
his  name  to  seven  pledges.^ 

'  The  Times,  Meekly  Edition,  May  8,  1014. 

'  The  Alcyone  Case,  p.  260.  '  ISR.,  XXTV,  43. 


li 


■11 


U 


m 


li 


278     MODERN   RKLIGIOUS  MOVEMENTS     N'  INDIA 

Another  proposal  has  l)ccn  to  form  a  Vouiifi  Mens  Indian 
Association,  conf-ssrdly  in  imitation  of  the  Young  Men's 
Christian  Association,  and  for  the  i)urpose  of  saving  young 
men  from  Christian  intluenee.  The  original  idea  was  to 
make  it  a  Ilinchi  organization  of  a  Theosophie  type,  hut 
several  of  the  Madras  lea.lers  rifused  to  have  anything  to 
do  with  an  organization  that  touched  religion  ;  and,  in  con- 
sequence, the  proposal  is  now  a  purely  secular  one.  There 
have  been  great  ditVu  ulties  in  getting  the  project  launched. 
When  I  was  last  in  Madras,'  all  that  had  i)een  done  was  to 
arrange  for  the  oi)ening  of  a  small  hostel,  containing  a  read- 
ing room,  hut  without  a  Superintendent. 

II.  We  give  next  a  very  brief  outline  of  the  teaching 
given  by  Theosoi)hi>ts.  Our  sketch  is  drawn  from  Mr.  C. 
W.  Leadbeater's  Textbook  of  Tliroso[)ln\  and  consists  largely 
of  ((uotations  from  it.  We  l)egin  with  a  couple  of  sentences, 
descrii)tive  of  '  the  i^theric  Record,'  which,  we  fancy,  are 
nece-^sary  as  a  sort  of  preface  to  the  whole: 

Thcosophy  has  much  to  tell  us  oi"  the  pa>t  history  of  man  — 
of  how  in  the  course  of  evolution  he  has  come  to  he  what  he  now 
is.  This  also  is  a  matter  of  observation,  because  of  the  fact  that 
there  exists  an  in<Klil)le  record  of  all  that  has  taken  place  —  a 
sort  of  memory  of  Nature  -  by  examining  which  the  scenes  of 
earlier  evolution  may  be  made  to  pass  before  the  eyes  of  the 
investigator  as  though  they  were  happening  at  this  moment. 

We  can  now  plunge  into  the  major  principles  of  the  system  : 

Of  the  Absolute,  the  Infuiite,  the  All-embracing,  we  can  at 
our  present  stage  know  nothing,  except  that  It  is ;  we  can  say 
nothing  that  is  not  a  limitation,  and  therefore  inaccurate. 

In  It  arc  innumerable  universes ;  in  each  universe  countless 
solar  systems.  Each  solar  system  is  the  expression  of  a  mighty 
Being,  whom  we  call  the  LOCOS,  the  Word  of  God,  the  Solar 
Deity.     He  is  to  it  all  that  men  mean  by  God. 

'  In  March,  iqii. 


A^.V 


riLi.  UKiKNci-:  oi    riii:  oi.d  fuugions     279 

Out  of  Himself  IK'  has  ciillc-d  this  mighty  system  into  being. 
We  who  are  in  it  ureevohii  IragmeiU^  of  Hi:,  life,  Sp.irksof  His 
divine  Fire;  from  Him  we  ll  have  come;  into  Him  we  shall  all 
return. 

Next  below  this  Sdar  Deity,  yet  al>o  in  some  mysterious 
manner  [)art  of  Him,  come  His  .>,even  Ministers,  sometimes  called 
the  Planetary  Spirits. 

Under  Them  in  turn  come  vast  hosts  or  orders  of  spiritual 
Beings,  whom  we  call  Angels  or  Devas. 

Here  in  our  world  there  is  a  great  OtTicia!  who  represents  the 
Solar  Deity,  and  is  in  absolute  control  of  all  the  evolution  that 
takes  place  ui)on  this  planet.  We  may  imagine  Him  as  the  true 
KIN'S  of  this  w'  rid,  and  under  Him  are  ministers  in  charge  of 
dilTerent  dei)artmenls.  One  of  these  departments  is  concerned 
with  the  evoli'lion  of  the  different  races  of  humanity,  so  that  for 
each  great  race  there  is  a  Head  who  founds  it,  dilTerentiates  it 
from  ,ill  others,  and  watches  over  its  develoi)ment.  .Vnother 
dei)artment  i>  that  of  religion  and  education,  and  it  is  from  this 
that  all  the  greatest  teachers  of  history  have  rnme  —  that  all 
religions  have  been  sent  forth.  The  great  Official  at  the  head 
of  th'.s  >  partment  e'*her  comes  Himself  or  sentls  one  of  His 
pupils  lo  founc!  a  new  religion  when  He  decides  that  one  is 
need  d. 

liiereforc  all  religions,  at  the  time  of  their  first  presentation 
to  the  world,  have  contained  a  definite  statement  of  tne  Truth, 
and  in  its  fundamentals  this  Truth  has  been  always  the  same. 

It  is  foolish  for  men  to  wrangle  over  the  ciuestion  of  the  superi- 
ority of  one  teacher  or  one  form  of  teaching  to  another,  for  the 
teacher  is  always  one  sent  by  the  Great  Brotherhood  of  Adepts, 
and  in  all  its  important  points,  in  its  ethical  and  moral  princ.ples, 
the  teaching  has  always  been  the  same. 

In  the  earlier  stages  of  the  development  of  humanity,  the 
great  Officials  of  the  Hierarchy  are  provided  from  outside,  from 
other  and  more  highly  evolved  parts  of  t'le  system,  but  as  soon 
as  men  can  be  trained  to  the  necessary  level  of  power  and  wisdom, 
these  oflSces  are  held  by  them.     In  order  to  be  fit  to  hold  such 


1  I 


J  J   1 


I. 


1 


-  ^ 


}  ( 


280 


>UIKS  RKLIGIOUS   MOVEMENTS  IN   INDIA 


an  ofTuc  a  man  mu^i  raise  himself  to  a  very  hij;h  level,  and  must 
become  what  is  called  an  Adept. 

A  lar^e  number  of  men  have  attained  the  Adept  level  .  .  . 
but  always  some  of  them  remain  wiiiiin  touch  of  our  earth  as 
members  of  this  Hierarchy  which  has  in  charge  the  adminis- 
tration of  the  affairs  of  our  world  and  of  the  spiritual  evolution 
of  our  humanity. 

This  august  body  is  often  called  the  Great  White  Brother- 
hood. 

A  few  of  these  f;reat  Adepts,  who  are  thus  working  for  the 
good  of  the  world,  are  williiij;  to  take  as  apprentices  those  who 
have  resolved  to  devote  themselves  utterly  to  the  service  of 
mankind  ;   such  .\depts  are  called  Masters. 

One  of  these  ajiprentices  was  Helena  Petrovna  Blavatsky. 

To  attain  the  honour  of  being  accepted  as  an  apprentice  of 
one  of  the  Masters  of  the  Wisdom  is  the  object  set  before  himself 
by  every  earnest  Theosophical  student.  Hut  it  means  a  deter- 
mined tlTort.  There  ha\e  always  been  men  who  were  willing 
to  make  the  necessary  elTort,  and  therefi)re  there  have  always 
been  men  who  knew.  The  knowledge  is  so  transcendent  that 
when  a  man  grasps  it  fully  he  becomes  more  than  man,  and  he 
passes  beyond  our  ken. 

Mr.  Leaciheater  next  gives  a  chapter  describing  certain 
intricate  chemical  processes  whereby  a  solar  system  is  said 
to  be  formed  from  "  the  aether  of  space."  Our  own  globe  is 
a  fair  sample  of  all  the  planets;  and  it  is  said  to  be  really 
seven  interpenetrating  worlds ;  the  physical  earth  and  six 
others  which  are  bejond  the  ken  of  our  ordinary  senses  but 
are  visible  to  the  eye  of  the  clairvoyant  or  occultist,  when 
far  enough  advanced.  These  sLx  suprasensual  worlds  do  not 
stand  apart  from  the  physical  earth,  but  interpenetrate  it  at 
every  point,  occupying  the  same  space  which  it  occupies 
but  also  stretching  far  beyond  it.  The  seven  worlds  are 
named  in  descending  order,  Divine,  Monadic,  Spiritual, 
Tntuitiona!,    Mental,    Emotional    (or    Astral),    Phy.sica!. 


h  -^  t:^-.  77\^, 


"r- 


■//r 


-r   ' .    «r 


iiLi.  i)F,ri;\ci:  or  Tin;  old  religions     281 


11' 


Each  of  tlieso  worlds  has  its  inhabitants.     The  evolution  of 
life  is  (lrs(  rilnil  in  another  chapter. 

Man,  according  to  Theosojjhy.  is  in  essence  a  Spark  of  the 
divine  Fire,  InloMKin^,'  to  the  Monadic  world  mentioned 
above,  and  i^  ( ailed  a  Monad.  For  the  purposes  of  human 
evolutiun  the  .Monad  manifests  itself  in  lower  world" 
manifests  itself  in  three  aspects  in  the  Spiritual,  Intuitional 
and  hij^her  Mental  worlds.  This  is  the  Theosophic  soul,  a 
Monad,  a  trinity,  a  self.  This  Monad  is  immortal,  is  born 
and  dies  many  times,  but  is  in  no  way  affected  by  birth  or 
death.  Before  birth  he  draws  round  him  veils  from  the 
lower  menl.d  ami  astral  worlds,  and  only  then  obtains  his 
physical  body.  During  life  man  in  his  bodies  makes  prog- 
ress, slow-  or  rai)id :  and  according  to  his  behaviour  is  his 
e.xperience.     As  to  death  and  the  hereafter  we  read  : 

Death  is  the  laying  aside  of  the  physical  body :  but  it  makes 
no  mure  difference  to  the  ego  than  does  the  laying  aside  of  an 
overcoat  to  the  i)!iysieal  man.  Having  [)ut  off  his  i)hysical 
body,  the  ego  continues  to  live  in  his  astral  iiody  until  the  force 
ha>  become  exhaur^ted  which  lias  Ijeen  generated  Ijy  such  emotions 
and  [)a>sions  as  he  has  allowed  himself  to  feel  during  earth-life. 
When  that  has  Iiai>pened,  the  second  death  takes  place;  the 
a-tral  body  also  falls  away  from  him,  and  he  tinds  himself  living 
in  the  mental  body  and  in  the  lower  mental  world.  In  that  con 
dition  he  remains  until  the  thought-forces  generated  during  his 
physical  and  astral  lives  have  worn  themselves  out ;  then  he 
drops  the  third  vehicle  in  its  turn  and  remains  once  more  an  ego 
in  his  own  world,  inhabiting  his  causal  body. 

Man  makes  for  himself  his  own  purgatory  .and  heaven,  and 
these  are  nm  j)laces,  but  states  of  consciousness.  Hell  does  not 
e.xist ;  it  is  only  a  figment  of  the  theological  imagination ;  but  a 
man  who  lives  foolishly  may  make  for  himself  a  very  unpleasant 
and  long-enduring  purgatory.  Xeither  purgatory  nor  heaven 
can  ever  be  eternal,  for  a  finite  cause  cannot  produce  au  infinite 
result. 


'«'■ 


^  i^'lj 


siwCTfcrjv:^ 


282     MODKRN  RELKlIorS  MOVKMKNTS  IN   INDIA 

After  life  for  a  sliorti-r  or  longer  time  in  the  lii^jhcr  worlils 
the  man  is  rebt)rn.  in  order  to  make  more  progress.  Ac- 
conling  to  Theosophy,  a  man  ean  never  be  born  an  animal. 
Nor  is  any  t'mal  failure  |)os^iljle : 

This  is  a  Mhool  in  which  no  pui)ii  ever  fails;  eery  one  must 
go  on  to  the  end. 

There  is  one  further  point  which  it  is  necessary  to  express 
here.  As  all  religions  are  hehl  to  he  in  reality  the  same, 
Theosophy  is  said  to  place  us  at  the  standpoint  where  this 
unity  becomes  visii)le ;  and  its  function  we  are  told,  is  to 
strengthen  every  religion  and  to  antagonize  none. 

I .'.  But  hitherto  we  have  said  nothing  about  that  which  is 
the  core  of  the  wht)le,  namely  occultism.  We  have  seen 
that  Madame  blavatsky  -.tarted  a  secret  society  within  the 
Society  lor  the  practical  study  of  occultism  in  1888.'  Since 
♦hen  this  Ksoteric  School  has  contained  all  the  most  con- 
vinced Theosophists.  It  seems  clear,  that  under  Mrs. 
Besant  and  Mr.  Leadbeater,  the  organization  has  been 
greatly  developed  and  the  work  of  the  school  transformed. 
At  present  there  is  within  the  school  an  inner  group  called 
the  Esoteric  Section,  and  within  that  again  a  smaller  group 
who  have  given  special  pledges  to  Mrs.  Besant."  The  chief 
investigations  are  carried  on  at  headquarters  in  Madras 
by  Mr.  Leadbeater  an<l  Mr?,.  Besant  ■  but  the  members  of 
the  school  are  found  all  over  the  world ;  and  in  most  of  the 
lodges  classes  are  held  in  which  young  members  receive  their 
earliest  lessons. 

As  members  are  bound  by  a  pledge  not  to  divulge  what 
goes  on  in  the  school,  it  is  extremely  difficult  for  an  outsider 
to  realize  what  the  aims,  the  methods  and  the  results  of 
Theosophic  Occultism  are.     Even  those  who  have  broken 


'  P.  261,  above. 


2  Sec  her  portrait,  I'late  IX,  facing  p.  195. 


f.Trw^' 


ri'LL   UI:I1:NCK  ok   TMK  (M.D   KI  I.K.lnVS       -'Sj 

ahsolut'  ly  with  ThioMtpliy  frtl  tliiv  art-  still  b>iun<l  by  the 
old  pkdnis  and  will  not  ^[Kiik  out.  Stvrral  thing-.,  huwc\tr, 
may  be  >aid  : 

,1.  Thirr  is  a  nnular  liicrarchy  of  ^urus  (i.e.  teachers^ 
Tluy  tiiuii  forms  of  miditatit)';  whiili  an-  nu-ant  to  still 
thi-  mind  and  to  make  it  rLii|)tivi'.  rricptivi'  not  only  to 
ti-achinK  but  to  iniprrssions  on  thf  si.il)-cons(  icnis  plane. 
Tliere  are  secret  manuals  whi(  h  are  put  into  the  hands  of 
junior  members,  and  they  are  taught  to  practise  this  medita- 
tive disiipline  privately.  'I'he  gurus  use  telepathic  im- 
[jressions  and  hypnotic  suggestions  to  bring  the  minds  of 
their  disciples  under  their  control.  Kverything  that  is 
taught  must  be  accepted  on  the  authority  of  the  teacher: 
nothing  can  be  tested.  When  these  processes  have  been 
continued  for  .some  time,  the  min<l  beconiesalmost  paralyzed, 
and  is  ready  to  receive  and  believe  anytiiing  that  comes 
through  the  teacher,  and  to  disbelieve  ivery  thing  adverse. 

The  pupil  as  he  advances  meets  the  leaders  in  the  esoteric 
section  of  his  lodge. 

B.  The  word  which  Leadbealerusi's  to  describe  his  methods 
of  research  is  Clairvoyancf  ;  but  from  many  hints  in  the 
literature,  and  from  wonls  which  have  dropped  from 
Theosophists  in  convc-sation  I  am  convinced  that  hypnotic 
methods  are  much  used. 

C.  We  are  frankly  told  that  clairvoyant  powers  have  no 
connection  with  intelligence,  spirituality  or  purity  of  char- 
acter : 


I 


'  I  i 


A  constantly  growing  minority,  however,  of  fairly  intelligent 
pe()i)lc  believe  clairxoyance  to  be  a  fact,  and  regard  it  as  a  per- 
fectly natural  power,  which  will  become  unisersal  in  the  course  of 
c\oluiion.  They  do  not  regard  it  as  a  miraculnu>  gift,  nor  as  an 
outgrowth  from  high  spiiituality,  lofty  intelligence,  or  purity  of 
character.  .  .  .  They  know  that  it  is  a  power  latent  in  all 
men,  and  that  it  can  be  developed  l>v  anyone  who  is  able  and 


m 


«\^'v<Fci^ite. 


-«r^rW••:. 


^>0-^ 


284     MODERN   RELIC.KHS  MOVEMENTS  IN   INDIA 

willing  til  pay  the  j  ice  dcmanctfd  for  its  forcitiK,  ahead  «.f  the 
geniTul  evolution.' 

/;.  Results.  In  the  process  of  working  through  masses  of 
Theosophic  literature  and  interviewinjj  scores  ul  jmlixiiluals 
who  have  been  connected  with  Theosophy  I  have  h.ionie 
convinced  that  the  following  results  ariv  from  otlulli^m: 

/.  On  pupils  the  result  is  their  complete  Mibjunali.m  to 
their  jjurus*  and  through  their  gurus  to  the  leaders  oi  the 
Theusojdiical  Society.  Scarcely  anything  is  read  excej)! 
Theosophic  literature;  and  the  mind  becomis  incapable 
of  believing  that  the  guru  or  the  leader  can  l)e  wrong.  We 
may  realize  how  eager  the  leaders  are  to  oi)tain  this  result 
from  the  fact  that  the  numbers  of  the  innermost  group 
of  all  have  each  taken  a  i)ersonal  pledge  to  Mrs.  Ikr^inl, 
a  pledge  of  "absolute  obedience  without  lavil  or  delay." 
Apart  from  this  result  on  the  mintl,  it  would  be  hard  to  un 
ilerstand  how.  in  spite  of  the  frequent  exposures  of  the 
leaders,  the  mass  of  Theosophists  continue  their  adhesion 
without  a  break. 

/7.  It  is  well  known  that  the  continued  practice  of  spirit- 
ualism drives  all  mediums  to  fraud.  However  lionot  tliey 
may  be.  however  real  the  bulk  of  the  phenoim  ii.i  appearing 
through  them  may  be.  a  moment  comes  when  tlily  fails 
them,  and  the  temptation  to  pretind  and  to  deceive  is  over- 
whelming. Thesamedangerhaunts  the  i'heosojihic  leatlers. 
The  pursuit  of  tucultism  necessarily  involves  them  in  a  con- 
stant straining  after  results  and  the  consecjuent  acceptance 
of  illusions.     They  li\e    in  a  world    half-lrue,   half-false. 

'  .\t.tn:    Whfiire,  llo-d,  and  W'hillter,  quoted  in  I.ex  y,  1 10. 

*  Madame  Ulav.ilsky  used  the  uurd  "  ps.vchDloni/e  "  for  tlii^  process.  In 
a  letter  written  from  .\meriia  to  ;i  Itindu  in  Iiom!).iy,  she  lalled  Okott 
"a  psycholoRized  baby"  (Proin-(lin;-<.  IX.  ,<m);  and  writing  of  H.i\aji  to 
M.  SolovyofI  in  1880,  she  says,  "lie  i^  an  obedii  .'  .ind  1  lever  boy  !  He  is  an 
obedient  weapon  in  my  hands  1    "Je  1  ai  pv  I'-'^i' ;!   t         {MPl.,  164.) 


I! 


i&iL  i;:t^i^imd^..h'>^^t^iiiim»j^m^fmmM 


nu.  DKHA'CK  OF  Tin:  ()i,n  ri.lk.ions     785 


<l 


NVi('N<<.iriI\ ,  the-  mind  humm  tci  (lisiinguish  sharply  bctwrm 
truth  and  falM-hcHMl.  A  i  U-ar  taso  fr«)tn  Mrs  Hi-sant's  own 
hiV  may  hi-  litrd  ht-rc.  One  i'\ tniii){  in  a  Iftturt-  in  London 
she  dctlarcd,  to  tht-  ama/amint  of  the  wholi-  auiiitnn-,  that 
M  idatnc  Hlavat^ky  had  been  atjain  inrarnatfd.  After  the 
1((  tun-  htr  own  I'rirnd-^  a-^kid  her  how  >he  had  come  to  say 
siu  li  a  t!iin<;  Sh«-  r(|)lied.  "  ( ).  I  mhI  fell  like  it."  SI-  hail 
not  a  particle  of  e\idenie.  I'ro  ably  she  did  not  n  ili/.e 
that  she  was  roniam  inn  iin<l  mlsUadinK  her  auilienie. 
Another  inslame  i>  her  pamphlet  in  defeme  of  Madame 
Hlavatsky.'  Similarly,  the  Theosophists  felt  sure  they 
had  an  irrefragable  ease  until  IIcMlRson  cross-examined 
them  :  they  had  not  realized  in  the  sli^jhtest  their  own  e.x- 
tremc'  inaccuracy.  Necessarily,  the  blurring  of  the  dis- 
tinction between  truth  and  falsehocnl  weakens  the  con- 
science in  other  direc  tions  also.  Ihis  sheds  a  little  more 
li)iht  on  the  Thec)so|)hic  mind.  Madame  Ulavatsky's 
frauds.  Olcott's  inaccuracy  and  lies,'  Judge's  shrine-burn- 
inR^  and  forweries,^  Sinnett's  editori.d  achievements,'  Lead- 
beater's  immoralities,*  and  Mrs.  Besant's  behaviour  in  the 
Judjje  case,'  all  are  made  a  little  more  intelligible.  There 
was  loose  morality  in  some  of  these  cases  to  begin  with; 
but  occultism  and  its  attendant  phenomena  did  the  rest. 

i,V  The  enslaving  of  the  minds  of  the  members,  however, 
will  not  stand  as  a  full  explanation  of  the  survival  of  the 
system.  If  in  spite  of  exposures  which  would  destroy  al- 
most any  society,  members  still  remain  true  to  Theosophy, 
it  is  clear  that  it  must  meet  certain  needs  of  our  day  which 
otherwise  do  not  fmd  satisfaction.  It  will  therefore  be 
worth  while  to  attempt  to  discover  what  its  chief  attractions 


are. 


'  .Appendi-T,  p.  447.    '  Piore^ings,  K,  237-230     •  Pp.  J41-J,  above. 
♦  See  above,  pp.  268-9.  *  Pp-  232,  257,  .ifwve,  and  if  PI.,  157. 

'  P.  273,  above.  '  Pp.  268-70,  above. 


.  V     -  ~       .* 


:r^-.  \ 


4-4£M^^tfCOiNilCMl#U 


■C"' 


jMft     M»>t>I.RS   RII.U.KUS   MOVI  MK.NIN  IN    INI>IA 

A    One  of  the  most  oiit>l,inili»n  ftaturfs  of  ihf  nino- 
tctnlti  (inliiry  w.is  ilif  ri^c-of  .inur.il<  kn>  wli-tlno  of  thf  rr- 
li^ions  of  tlu  worl.l      'Iht-  nliKion'^  of  ;inlu|uily.  i<*|«n.illy 
of    i:t;y|»t.    H,il)yli>i»i.i,  /Wyri.i.  IVrM.i,  In.li.i  :in<l  China, 
have    l)f.n    ixplornl    l)y   a   Ktv.i^      onipany   of    Mholarly 
()ritntali>l^       i  ln'  failh^  of  Ihr   -kUt  ptoplo  havr  In  iii 
<lrMrih«.l  by  an  arniy  of  mi>Monari.>,   lia\«llir>,  tra.Ur:* 
and  anlliropolonUt>       Vhv  wlioU   lia>  Ix .  n  Iniill  up  into  a 
mw  an-l  nio->i   impo^inn  Mi.iui-,  ilir  Micntr  of  nliK'ions. 
liirtlur,  .lurin;,'  llu'  last  half  untury  otir  knowlolK*'  of  the 
human  niiii.l,  and  cspri  i..lly  of  its  morr  abnormal  at  tivilitH, 
has  Krown   vi-ry   rapi<lly      In   roris.rpu-nc  c,  psyiholonit.il 
Int.Tfsts   and    nuthods  of   study   hold   a   fjreat    plan-    in 
modirn  thought. 

ihf  tiiinkinH  i"in  of  our  time  art-  vividly  conscious  of 
these  masses  of  fresh  kr.owledK'e  Hv"  '''  ''">■  ''"  ""*  "•""'* 
to  study  psy.  lioloKy  ami  the  relijjions  in  detail,  lluy  want 
tc»  know  what  praetiial  altitude  a  reasonable  man  ovi^'ht 
to  take  towar<ls  the  reli«ion>.  and  also  towards  telepathy, 
hypnotism,  elairvoyame  in<l  sueh  like.  The  Chureh  of 
Christ  thus  far  h.is  f.iiled  to  nive  dear  expression  to  her 
mind  on  these  m.illers.  Yet.  it  is  hi^'h  time  she  shoul<l 
do  so.  for  guidance  is  wanted;  and  if  the  Chunh  is  not 
able  to  sUKK'est  a  reasonable  attitude,  thinking'  men  will 
follow  the  guidance  of  other  seliools  of  lhouj;ht. 

Now  the  Theosophical  Society  is  first  of  all  sympathetic 
to  all  religions.  It  has  assumed  a  generous  attitude,  the 
attitude  of  appreciation  and  friendliness.  N'or  is  that  all. 
The  society  has  its  text-books  and  classes,  its  teachers  and 
lecturers,  and  invites  men  and  women  to  come  and  study,  to 
come  and  enjoy  the  rich  feast  which  Oriental  religions  ofler 
to  the  student.  The  Christian  doctrine  of  the  brotJierhood  of 
men  is  also  taught :  Theosophists  are  bid  receive  men  of  all 
^-t;„; — i,„..»w.,.-      TVip  KmIL-  of  thp  work  fhpv  have  done 


• »  r  ■ 


••#»   ■" 


tmv 


M  I.I,    DM  I. Ml.   oi     nil.   (H.D    KI,I.|(.I<>NS       ^87 


ill  till'  «x|)n,iii.in  of  r<li;jiiin-»  i-s  tiii^<  it  iitiln  an.l  Mrii>u«ly 
nii-df.Hlint?  I  luv  Ii.im  usually  IiIIkI  inrn\  Ih'.hIh  with 
ftuili  in-<lt.iil  III  know  Inlj^c  \  <  I  ilu  (.u  I  i>  in.iiri^  lli.il  tiny 
h.ivf  .itti  lupidl  It,  do  in  a  vvioiij,-  \\.\\  ilu  work  llif  (hurt  li 
Oi  Cliriil  tiiij^lii  to  ha\f  ijom  in  fiif  ri^'lil  way.  I  hi->  i-* 
uriiini  Nlion.iMy  the  Hr>.t  altrailioii  wliiih  riuoMiphy 
|)ris(  tiK  to  till'  oiii-i.lir ;  ami  it  i>  ilu-  attrai  lion  whii  h  ha* 
•  Irawn  to  il  thi  kT'-'I  majority  of  On-  nmn  iiiltjUHlual  riii'll 
who  at  tint-  liiui  or  aiiolliir  ha\t  hi  lon^ji.l  to  it. 

H  Ihi-  Miornl  allrai  lion  i^  llif  |ir'(mi-t'  of  mi  nil  know- 
l"il^;f  aiiii  Ml  n  I  poutT.  A  \r!y  sni.ill  t\iimhrr  of  rr.illy  iiola- 
h!f  nun.  <  1,'  Sii  Willi  un  ('ti>okis  aixl  M  V  S  Solovsolf. 
thf  Kii'-^i.m  man  of  IiIIit^.  VMnallrat  hi  I  to  .Maiianif  Hits  a  t- 
i^ky  by  thi-  viili-of  lur  work,  alllmuuh  lln  s  >ioti  ilisiovrrri! 
thf  hollowtiiss  of  lur  prtttnti- '  Hut  it  i-  lhi>  a^|H•tt  of 
thf  sysifm  aKo  wliii  h  <lraw->  ihf  ma-^  of  ilu-  (l»\iitiil  I'hf- 
o>o|>lii»,l>  of  till'  \Vi'-.l.  I  hi' -.hiir  f.iM  inalion  of  >f  i  rt't  y 
lay',  hoiil  of  iliiiii,  llu'  ho[>f  of  f\thi»isi'  knowlitl^tf .  the 
promi'M'  of  a  path  to  oi  cult  ilf\  ilopmi  nl .  Thrn,  om  f  thf -if 
pfoplf  fnlfr  thf  I'lMdirii  SihiMil,  ihf  >_\>ti'm  ho|i|>  llu-m 
likf  a  viif.  Oni'  friiinl  who  ha^  f-ia'uii  from  tin-  toils 
<lfMrihfs  most  vi\i«lly  thf  lifrtf  nuntal  ami  ^|)iritual 
struK^'lf  whiih  it  m:.!  to  ri'^'ain  frffilom. 

('.  In  Inilia  ami  Ctylon  it  i>  pfrfittly  thar  that  thf 
grfat  mass  of  nifmbirs  havf  l>f  i  n  drawn  by  mithtT  of  thfM' 
two  attraftions  hut  >imply  and  sokly  l>y  tlu'  'I'hfOMiphii 
dfffiuf  of  Jlindui^m  and  Uuddhi>m.  'Ihmi^.ind-'  of  Orifn- 
tals,  whosf  miml>  had  Ikiii  lillid  with  >hi\irini;  doubts 
about  thtir  n  li'jion  by  ihi  \Vf  .tfrn  idmation  tiny  had  rf- 
Cfivfd,  havf  llfd  to  'I'lifoMijiliy  for  rifuj^f  willi  ^'nat  jov  and 
rfiicf.  'Ihf  dflVm  f  trofs  a  Vfry  loni:  way.  Thf  dfpths  to 
whifh  Mrs.  Hisant  habitually  dfMfmIs  in  dfl't-mlinj,'  Hin- 
duism will  hardly  be  bflievfd.     'I'Iktc  is  scarcfly  an  cx- 

I  \rni    n 


i 


:     " 


M 


r 


#  .«^- 


">^ 


*     ■»'  1  '  4, 


,  'iTY' 


im     MODI-KN   RM.K.HHS   NiOVKMINtN   IN'  IN*t>IA 

pUnlcil  ihit trine,  M.irnly  a  ■%ii|Kr'»li(i»u^  ul)Mr\.iiiii-,  whiili 
shf  li.is  not  <lc(rii'U<l  v^ith  the  MlUrit  ariM  nioM  Hhaitulul 
nruimunts.     No  <>tu*  wlm  li.u  i    I  M.uituil  llu-  lilc  •>(  ///. 
(Vm/m/  Hindu  (W/,i;f   .»/.»*;.»/••'    <>r   tlir   r.'iM.ri-,  ..f   Mr- 
lU-.ini '•»  I.',  tur.'.  in  India  ha-  an\  i«lii  "f  ihi  in.l.  m  tiluM. 
ruitlii-h    wliiih     I'hroM.phy    ha-*    prrMfil..!    to    it.    Ilii,lu 
mfmlx'r-»,     But  thin-  i-  i'n«)th«r  ^i.i.-  I.,  all  thi-      li  i    a 
sinipl'-  matter  of  fait  that  for  Mveral  d- •     1.     Iliixln    onl 
Huijtlhi^t  thouv;ht  an«l  .  i\  ili/.aiion  vml    rn..-i  iihjuMl)  >U 
preiialed    ami    unnien  itully    toml.  nu.'l    by    niiv,ii>narie-, 
by  Kiiro|MMn'*  in  Krneral  an<l  •%«  n  by  M.nn   llindii'      Only 
a  few  Orientalists  vm^h-   thi^  .m-uf       Iher.    wan  thii* 
really  Koo«l  n  ..M.n  for  a  i  ru>a<le  in  <li  U m  e  of  thcM-  systems 
14.  To  estimate  the  valu.ul  iht    -..uk 'loii,  l»\    llu.'  nphy 
is  rather  a   .lilVuult    task.     It    Ki-   uMiini^    pcjuilaii/ail. 
in   Kurope  and   Ameriiu.   a  nunilx  r  <".    iba    h.-^t   Orimlil 
iKMiks,  smh  as  the  L  i),ini-.haii>  aiv.1  I h<  <>il>i   ami  ha-  laiii^ht 
'I'heosophisls  to  svnipalfiizi'  wnh  «  »rieiiial-  .inl  i"  lluiik  of 
thftn  as  brothers      while  in    ii-lia  it  ha-  Ik  1|h(1  to  i'  -tore 
to    the    Hindu   ani   the    Buu.;hi-r    that      .liresp,,  !    whieh 
tended  to  evaj.ot-afe  aoiitl  ttf  almnr,t  Unix,  rsal  Ji  preiialJon 
t>f  Oriental  th"uj,'hl     ite  am-  art. 

But  there  i>  a  •  •-1  arnmini  ■■■  >><•  MiacH  1  ilu-  oliur 
side  of  the  atuK.nt  rheo-'M-fn  .mk-  Mihi.-aw  |i;aval>ky 
rondemned  ai!^      ;  ii  iiied     meni    ii-;-     are-l  1  .uk  from 

them,  almo'-i  ii!...iii  ai  kn' •«  !<  .srrnisit,  praitKail'.  all  the 
trustvvorthv  kn-.u  -.Isv  ><-  uu  IJ..4>!  ]„'— r  ,i. 
in  spite  <it  a.ii  r  nreteiicf"-  .ifl"  11  .1^  n  <% 
has  made  n.  nn  -ibutiui;  -viiai  -  ■'■  to  ...  kit.. \\i.  dire  "f 
Oriental  reto'^n-  ll  m-  iil  ;ii'..iVv  ■  a  -iimle  fresh 
historical  f.i  '  'or  in-usm^  a  tr^-"--;  >  ■  '■'■  sh-'  noiii.'  of 
scholars,  nor  iroduiec  .i  loufn-  -ri"-.  n.ii  .r  commen- 
tarv  Thousaii-;- 0/  (ciiif-  i  "Jlr-  !k-.,nl- translation  of 
.Kf.  (;!!,i  Kav!'    i-i;n  ^^JhA      ju.'    'i     -,.hi.._ir  ^voiild  dream  ol 


lurther 
uiiHophy 


^  '«!  ■•^r  ■ ,- J  4  .  •rf'Hf 


Hl.t,   UKFK\(  F.  OF   TIIK  ol.U   RFI.U.IONS       ;H., 


rrfirrinj?  I.i  it  fur  tin-  ir.iti-.lalion  <).'  .i  (lilli.  nil  line  .\i).irl 
fr«irn  llir  writiiiK'*  *>f  Mr.  (»  k  S  Mr.ul  .im<I  one*  nr  two 
ollur^.  Wf  iiiU'tl  |)roni»uiii€-  llu-  v.  >\i-  \.i-.i  litir.itur.  of  ihf 
Tluovipliii  .il  S<Hiilii>i  W(irl|iliN->  frcini  t|t«'  point 'i  si«vvii| 
•nitnlili'  kn').v|((|j{iv  VVIicrt-  1^  tlurr  a  mmk'''  ^<h<il.ir, 
hi^toriai)  cit  philoMiplur  tti  \h  fcntnl  amunu^t  ii-  tiirmlK-rs  ' 
One  anil  all  an  rr{K'lliM|  l)\  thi  ( liarlataniMii  'i  tin-  lil<  ra- 
tun*.  Thin  is,  la«it  of  aP.  tin  Kf''"' 'li'>*' f^  n '  it  rrtulcrH 
by  filling  thf  h«M<U  of  its  onliiiary  itic  inlM-r'*  with  thi- 
coMnoloKical  iiiil  lii>,toi',<  al  riihhi^h  whit  h  is  dunipitj  in 
such  htajis  by  tlu'  Ihl;!)  prir%ls  of  omiltistn  at  hcaij 
quarter  V  ami  with  ilir  in.pinlcntly  vvorlliKs^  trash 
pubii-hiij  in  (kini"  <•  of  .ii|HrHtiiiuin  whiih  thouj^hlful 
Hillila-  VSMiiid  do  ;itl\  lliiti^  to  );.  (   ru\  of. 

I  -  Mr-.  Ht  sant  iiti^tantlv  piocl.iims  l>oth  iti  lixiia  ami 
In  Knulantl  that  a  man  i.in  biiomr  a  Fht-osophist  atui  yet 
rt'itiain  a  true  ChriAiiaii ,  nay,  sht  Kof,  further  and  ^ass 
that  rht'o*"phy  will  iiiaki-  a  man  a  b<  tier  (hristi.m.  Is 
this  mntrntion  ju^tihabli  ''  1  hi  t.nt-.  (otit.finnl  in  thr 
following  paraj;r.iphs  will  enahli   naikr    to  ji  'i^jc  : 

(1)  liutfail  of  till-  llc.uinly  ratlitr  <.|  Jiv^u-.  ("hri^t,  with 
whom  cvrry  man  tti.iy  i"iiit  lutu  i  in^f^t  pir-^on.il  rtlatiotiship^j 
m  wiir-'liip,  prayi'r  .md  (  <m  niunioa,  iJHUinphy  olTfr.-*  u>,  as  the 
Supri'im-,  (III  HHliHin^'iihl,   11} 

(2)  'Hicosnj)hy  (U'taitu's  rtlijjion  fioni  <,<«]  Tin-  anritiit 
«i>doni  whiili  It  ten  lu's  i->  tmt  a  n  \  ,|.iii(,ii  ff,.ni  tin-  rnkimu- 
al)l<',  hill  proct'i'd>  fruiii  Hu-  huin.iii  M.i-Itr*  who  ari-  in  ihar^'r 
of  the  drpartiiHtit  ol  uliniuti  in  our  «orld 

(\^  N<'(ivv.iriK  lluTc  is  no  pravcr  ui  riui)M';>hy,  .since  the 
Supreme  i-  uiikiMw.ililt . 

(4!  There  i-.  no  wur-hip  of  God  in  Tlic  "phy.  It  i-.  tl'e 
Masters,  and  --ut  h  [u'ople  as  .Mcyone,  .Mr>.  Hesaiit  and  Mr. 
Lcadheater  who  receive  adoration. 

'  .Move.  p.  ;;8.  '  AIkjvc,  p    ;:o. 

e 


r 


m 

m 

I' 

'i 


ill 


'K^T2?*^.^.^;i^ 


290    MODERN  RELIGIOUS  MOVEMENTS   IN   INDIA 

(5)  The  Gospels  arc  condemned  as  utterly  unhi.torical.' 

(6)  Jesus  and  Christ  are  declared  to  be  distinct  persons.' 

(7)  Neither  Jesus  nor  Christ  is  the  Son  of  (lod :  they  are 
said  to  be  mere  men.' 

(8)  The  whole  story  of  Jesus  as  Riven  in  the  Gospels,  and 
also  by  Tacitus,  is  made  unhisti)ricai ;  for  He  was  not  born 
under  Augustus,  in  the  day^  of  Herod  the  Kinj,',  l)ut  a  century 
earlier,  in  n.r.  105.*  He  U  said  to  be  one  of  tlu'  Masters  on 
earth  now  and  t.)  six-nd  most  of  his  time  in  the  Lebanon. 

(0)  It  was  another  quite  obscure  fanatical  preacher  who  was 
condemned  to  death  and  executed  in  Jerusalem  about  30  \.u.» 

(10)  According  to  Theosophic  teaching,  Jesus  was  not  cruci- 
fied for  the  sins  of  men.  No  such  death  could  be  an  atonement 
for  the  sins  of  others.  It  could  only  be  punishment  for  His  own 
sins  in  a  former  life  ;  for  the  sway  of  the  doctrine  of  Karma  knows 
no  exception. 

(11)  The  Second  Coming  of  Christ  which  Mrs.  Bcsant  refers 
to  is  not  the  Second  Coming  of  the  crucified  Jesus,  the  Son  of 
God,  but  the  return  of  a  man  named  Christ,  who,  according  to 
Mrs.  Besant's  story,  for  a  time  used  as  His  vehicle  the  body  of  a 
man  named  Jesus,  who  was  born  105  n.c. 

(12)  Christianity  teaches  that,  "It  is  ajipoi'itt'd  unto  men 
once  to  die;  and  after  death  cometh  judgment" ;  while  The- 
osophy  teaches  that  every  human  being  is  born  and  dies  many 
times. 

This  catalogue  might  be  made  much  longer;  but  we 
believe  it  is  quite  long  enough.  We  ask  our  readers  to  con- 
sider seriously  whether  Mrs.  Besant  acts  rightly,  when  she 
stands  up  before  a  great  audience  of  Christian  people  in 
England,  who  know  nothing  of  these  Theosophic  doctrines 
•vhich  she  has  in  her  mind,  and  tells  them  that  to  become 
Ticosophists    will    not   make   them   disloyal   Christians. 

>  Leaducatcr,  1  he  Chriitian  Creed,  15.     '  fb.,  13.  ^9-     '  ""-  'S,  -27.  29- 
4  Aoove,  p.  272.  '  Lcadbcater,  The  Inner  Life,  I,  183. 


FULL  DEFENCE  OF  THE  OLD   RELIGION'S       291 

Every  Christian  teacher  and  minister  ought  to  inform  him- 
self of  the  true  nature  of  this  poisonous  anti-Christian 
system;  for  attempts  are  being  made  in  many  places  to 
introduce  it  into  tlie  Church. 

For  the  relation  between  Theosophy  and  the  Ra<llia 
Soami  system,  see  above,  [).  172,  and  for  its  influence  on 
the  I'arsees,  j).  344,  below. 

LiTERAiiKK. — Jidok:  Isis  IVry  Sfuch  I'mciUd,  by  Edmund 
Garrett,  Ldiulon,  VVestminstcr  (Jazi-tie  OtVicc,  1804,  15.  The 
Lkadhkatkk  ("ask:  Sit  Tin-  Ahyoiie  Ciise  (IjcIdw).  Tkachinc,  : 
Esokrii  Christ'h'.i  ity.  liy  Annie  lii'sant,  Ivondon,  T.  V.  S.,  igoi, 
5J.  net.  Did  JisHS  Live  too  BCf  by  G.  R.  S.  Mead,  London, 
T.  V.  S.,  iijOi,  >)S.  net.  The  Chrislian  Creed,  by  C.  W.  Lcadljcaler, 
London,  T.  P.  S.,  i()04,  },<:.  6d.  net.  A  Textbook  of  Theosophy.  by 
C.  \V.  Leadbeater,  Madras,  Theoso[)hisl  OlTite,  1912,  is.  6d.  net. 
Man;  Wheiiie.  Ilinv,  •  •-/  Whither,  by  .\nnie  Besant  and  C.  W.  Lead- 
beater, Madras,  T.  1*.  H.,  uji.?.  .\lcyom:  :  Mrs.  Besant  and  the 
Alcyone  Case,  liy  \'eritas,  Madras,  Goodwin  and  Co.,  iqi.},  ,<5. 
(.\  fielailed  account  of  the  first  trial  in  Madras.)  Mrs.  Besant  and 
the  Present  Crisis  in  the  Theosophical  Society,  by  Eugene  Levy,  Lon- 
don, Ileywood  Smith.  lyij,  is.  net. 


f: 


4.  Sect.arian  Movements  in  Hinduism 

The  rise  of  the  modern  spirit  and  the  example  set  by  the 
great  movements  we  have  already  discussed  har'  the  effect 
of  stirring  each  of  the  chief  Hindu  sects  to  self-defence  and 
to  various  efforts  for  the  strengthening  of  the  community. 

A .  TIte  Mddltvas 

It  was  the  Madhvas  of  South  India  who  first  bestirred 
themselves  to  mutual  help  and  organization.  They  are  a 
Vishriuitc  sect,  and  are  followers  of  Mar'hva,  a  philosophic 
thinker,  who  formed  his  system  and  cre^  s  J  his  sect,  in  the 
Canarese  country  in  Western  India,  in  the  thirteenth  cen- 
tury.   The  sect  is  strongest  in  the  part  of  the  coimtry  where 


t  -i 


^£:^'^if%i^ 


292     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

it  arose,  but  it  is  found  scattered  throughout  the  South ; 
and  the  Chaitanya  sect  of  Bengal  and  Brindaban  sprang 
from  its  influence.  Like  all  the  other  theistic  sects,  they 
are  Vedanlists,  their  form  of  the  VedSnta  being  dualistic. 
Krishna  is  their  favourite  incarnation.  A  considerable 
number  of  cultured  and  well-to-do  men  are  Madhvas. 

ThirH'-seven  years  ago,  a  member  of  the  sect,  Mr.  Kanchi 
Sabba  Raoji,  who  had  had  a  good  English  education,  and 
was  a  Deputy-Collector  of  the  First  Grade  under  the 
Madras  Government,  conceived  the  idea  of  forming  a 
society  to  unite  the  Madhvas,  to  stimulate  the  systematic 
study  of  Madhva  literature,  and  to  look  after  the  Madhva 
temples.  In  1877  he  succeeded  in  forming  the  Mddkva 
Siddhdntonnahini  Sablid,  or  Association  for  the  Strengthen- 
ing of  the  Madhva  System.  An  annual  Conference  is 
held,  at  which  speeches  are  delivered,  examinations  in  the 
sacred  books  conducted,  and  prizes  and  honours  conferred. 
A  well-managed  Bank,  with  a  capital  of  three  lacs  of  rupees, 
is  connected  with  the  society,  and  is  able  to  give  an  annual 
grant  in  aid  of  its  work.  The  Maharajas  of  Travancore 
and  Mysore,  and  a  large  number  of  wealthy  titled  gentle- 
men, are  patrons  and  life-members  of  the  society ;  and  all 
the  leading  educated  Madhvas  of  the  South  are  members. 
The  Conference  meets  at  Chirtanur,  near  Tirupati,  in  the 
Madras  Presidency. 

From  the  Thirty-Fourth  Annual  Report '  it  appears  that 
the  founder  of  the  society  did  all  he  could  to  stimulate  the 
pandits  of  the  sect  to  study  the  literature.  His  hope  was 
that,  if  the  pandits  could  be  made  educated  men,  it  would 
be  possible  to  bring  the  mass  of  the  people  to  an  intelligent 
knowledge  of  their  religion,  and  to  raise  the  whole  standard 
of  thought  and  life  throughout  the  sect.  The  Report  says 
that  most  of  the  men  whom  the  founder  dealt  with  have 
I  Published  by  Thompson  &  Co.,  Madras,  191J. 


HL^iili 


FLXL  DEFENCE  OF  THE  OLD   RELIGIONS       293 

passed  away,  and  that  worthy  successors  arc  hard  to  find. 
All  capable  young  Madhvas  seek  an  EnRlish  education,  and 
arc  altogether  unwilling  to  become  pandits. 

In  recent  years,  the  sect  has  produced  a  number  of  books 
to  help  its  people  in  the  circumstances  of  to-day.  Most 
of  these  are  in  the  » ernaculars,  but  a  few  are  in  English. 
S.  Subba  Rao  has  translated  Madhva's  Commentary  on  the 
Veddnta-sHlras,^  and  has  done  the  work  well ;  but  the  most 
noteworthy  book  is  the  Life  and  Teachings  of  Sri  Madhva- 
charyar,  by  C.  M.  Padmanabha  Char,  of  Coimbatore.' 

B.  The  Cliaitanyas 

I.  Early  in  the  sixteenth  century,  a  young  Bengali  san- 
nyasi,  named  Krishna  Chaitanya,  belonging  to  Nuddea 
(then,  as  now,  celebrated  as  a  seat  of  Sanskrit  learning), 
founded  a  new  sect  which  worships  Krishna  and  Radha. 
The  thcolog>'  he  taught  was  the  system  of  Madhvu,  but  in 
other  matters  he  was  a  follower  of  the  earlier  Vishnuites 
of  Bengal.  He  was  a  man  of  extremely  emotional  tempera- 
ment, and  won  his  success  by  a  tempest  of  devotion.  He 
would  repeat  the  iweet  name  of  his  Lord  till  he  lost  all  self- 
consciousness,  and  imagined  himself  Krishna  or  his  be- 
loved Radha.  He  -nd  his  followers  would  sit  together  for 
hours,  singing  hymns  in  praise  of  Krishna  with  instrumental 
accompaniment,  until  they  lost  themselves  in  ecstasy  and 
love.  This  was  called  sahkirtana,  united  proise.  Then 
they  would  sally  out,  drums  beating  and  flags  flying,  and 
would  march  through  the  streets,  dancing  and  singing  to 
Krishna  with  such  contagious  joy  and  holy  rapture,  that 
the  whole  town  would  be  swept  along  on  the  tide  of 
devotion.  This  was  called  nagarkirtana,  town-praise. 
The  composition  of  popular  hymns  was  thus  as  character- 

1  Madras,  Natesan,  Rs.  3,  as.  8.       '  To  be  had  of  the  author.    Rs.  3. 


I  » 


'I 


^^ 


1  JF'Si'it 


^^^^v^M^T^^i^^^x^k^.i^'.-  ;.v-:  *ij>'- 


A.vM 


294     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

istic  of  Chaitanya's  followers  as  it  is  of  the  Salvation  Army. 
In  consequence  there  arose  from  his  movement  a  new  rich 
literature  of  religious  son^'  in  the  vernacular.'  Ihese  poems 
and  hymns  did  much  to  mould  ♦he  mind  of  Rabimlra  Nath 
Tagorc.'  During  Chaitanya's  lifetime,  the  movement  was 
wholesome  and  uplifting,  but  it  soon  degenerated  to  care- 
lessness and  uncleanness.  The  pure  tlame  was  kept 
burning  in  a  few  families;  but  the  fall  had  been  so  serious 
that  during  the  first  half  of  the  nineteenth  century,  the 
sect  was  very  little  thought  of  in  Bengal. 

2.  We  have  already  seen  that  Keshab  Chandra  Sen  be- 
longed to  one  of  the  good  old  '.  ashnava  families,  that  one 
of  his  earliest  associates  in  his  religious  work  was  Bijay 
Krishna  Gosvami.  a  lineal  descendant  of  one  of  the  per- 
sonal companions  of  Chaitanya,  and  that  they  successfully 
introduced  into  the  Brahma  Samaj  the  enthusiastic  de- 
votional methods  which  we  have  just  described." 

Both  these  for.ns  of  praise  have  also  been  adopted  by 
the  Christian  Church  in  Bengal.  Sahkulana  may  be  wit- 
nessed in  any  gathering;  and,  when  the  annual  uniteil 
Conference  is  held  in  Calcutta  in  October,  a  naj^drkirtana 
procession  passes  through  the  northern  parts  of  the  city. 

3.  But  the  Neo-Krishna  movement  of  Bengal  is  above  all 
things  a  literary  movement.  When  Bijay  Krishna  Go- 
svami finally  left  the  Brahma  Samaj  in  1886,  he  and  some 
friends  sought  to  create  a  modernized  Vaishnavism,  a  mys- 
tic Hinduism  meant  to  be  a  revival  of  the  Chaitanya  spirit ; 
and  their  preaching  was  not  without  result ;  but  no  organ- 
ization resulted  from  their  labours.  The  literary  revival, 
on  the  other  hand,  has  been  verj-  successful.  It  was  Chris- 
tianity and  Christian  criticism  that  led  to  the  movement. 
The  steady  toil  of  the  Mission  Colleges  of  Calcutta  had 

'  Sen's  History  0/  Bengali  Langiiagr  mid  l.iln^ihtrc,  chap.  V. 
•  See  p.  38  ,  below.  '  Sec  pp.  41  and  47,  above. 


FL'LL  DP:FKNCE  OI    THE  OLD   RliLlGION'S       295 

produced  among  cducaUd  Bengalis  a  distinct  Uiiing  for  the 
Gospels  and  a  craving  for  a  pcrfi-ct  character  such  as  Christ's 
for  daily  contemplation  and  imitation.  The  olTicial  Libra- 
rian of  the  Bengal  Government  wrote  in  1899: 

There  is  no  denying  the  fact  that  all  this  revolution  in  the 
religious  belief  of  the  educated  Hindu  has  been  brought  about  as 
much  by  the  dissemination  of  Christian  thought  by  Missionaries 
as  by  tile  study  of  Hindu  scriptures;  for  Christian  influence  is 
plainly  detectable  in  many  of  the  Hindu  publications  of  the  year. 

On  the  other  hand,  Orientalists  and  missionaries  had  openly 
declared  that  the  incarnation-stories  of  Rama  and  Krishna 
were  myths,  and  that  the  Gild  did  not  come  from  Krishna. 
The  aim  of  the  whole  movement  is  to  destroy  this  criticism, 
and  to  persuade  the  Bengali  to  put  Krishna  in  the  place  of 
Christ  and  the  (Hid  in  the  place  of  the  Gospels. 

The  new  literature  falls  into  three  groups,  dealing  re- 
siH'Ctively  with  {a)  the  historicity  of  the  traditional  life 
of  Krishna,  (b)  his  life  and  character,  regarded  as  an  ex- 
ample for  imitation,  (( )  the  Gild.  Of  all  the  books  of  the 
Neo-Krishiia  literature  Krislmachtiritra,  a  Bengali  prose 
work  by  the  great  novelist  Baiikim  Chandra  Chatterji, 
has  been  by  far  the  most  influential.  The  main  purpose 
of  the  work  is  to  prove  the  historicity  of  the  man-God 
Krishna ;  and,  though  its  reasoning  is  but  a  house  of  cards, 
it  has  been  used  as  the  critical  arsenal  of  the  whole  move- 
ment. Many  books  have  also  been  written  in  English  on 
the  life  and  character  of  Krishiia,  notably  Lord  Gaurdhga 
by  Sishir  Kumar  Ghose.  A  daily  text-book,  called  The 
Imitation  of  Srcc  Krishna,  acknowledges  by  its  title  and  its 
form  the  Christian  influence  which  inspired  it.  Of  texts 
and  translations  of  the  Gild  there  is  an  endless  catalogue ; 
and  there  have  been  several  books  written  to  prove  that  the 
Gild  lays  the  foundations  of  a  universal  religion. 


i   ! 


^^.    ^:Sf^^-k. 


J^mmm 


^•^SH 


396    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

But  there  is  a  wider  interest  connected  with  this  litera- 
ture. The  Gild  has  won  its  way  to  recognition  throughout 
the  world,  and  is  widely  read  in  Europe  and  America.  It 
was  one  of  the  first  Sanskrit  books  introtluced  to  EurojK- ; 
for  it  was  translated  into  English  in  1785  by  Chark-s  Wil- 
kins.  Since  then  it  has  received  a  great  deal  of  attention 
from  Western  Scholars.  Edwin  Arm)ld's  translation,  The 
Song  Celestial,  did  much  to  make  it  known ;  and  the  Thco- 
sophical  Society  has  introduced  it  to  thi)us;inds. 

A  Bengali,  named  Surendranath  Mukerji,  a  nephew  of 
Mr.  Justice  Anukul  Chandra  Mukerji  of  Calcutta,  had 
rather  a  romantic  history  in  America.  He  was  a  follower 
ot  Chaitanya,  and  became  a  sannya.>d,  taking  the  name 
PremSnanda  Bharatl.  He  was  usually  called  Baba 
Bharatl.  He  went  to  New  York  in  1902,  and  lectured  on 
Krishna  with  great  success  not  only  in  New  York,  but  in 
Boston,  Los  Angeles  (where  he  built  a  Hindu  temple),  and 
elsewhere.  In  1907  he  returned  to  India  with  a  few 
American  disciples,  and  opened  a  Mission  in  Calcutta. 
But  funds  failed,  and  he  returned  to  America.  He 
published  two  books,  one  on  Krishna  and  one  on  Light 
on  Life.    He  died  in  Calcutta  in  January,  1914. 

The  Vaishnavas  of  Orissa  and  the  Northern  Telugu 
country  held  a  Convention  at  least  once.  It  took  place 
at  Berhampore,  Ganjam,  in  December,  iqio.  The  Chair- 
man was  Baba  Bharatl.  Religious  education  in  schools 
and  the  translation  of  V^aishnava  literature  into  the  vernac- 
ular seem  to  have  been  the  chief  matters  under  discus- 
sion. 


LiTERATCRE.  —  Chaitanya's  Pilgrimages  and  Teachings,  trans- 
lated into  English  by  Jadunath  Sarkar,  London,  Luzac,  1Q13,  .5*- 
net.  (.\  translation  of  the  central  portion  of  the  best  of  the  early 
Bengali  biographies  of  Chaitanya.)  GiUi  and  Gospel,  by  J.  N.  Far- 
quhar,  Madras,  C.  L.  S.,  6  as.     (The  .\ppendix  gives  an  account  of 


FULL   DKFENCE  OF    I  UK  OLD  RELIGIONS       297 

the  N'eo-Krishna  Movement  in  Bengal  and  a  list  o(  the  chief  book* 
down  to  igo.}.)  KrishiuuharUra  by  Hankim  Chandra  Chaltcrji, 
Calcutta,  1886  and  iSgj.  (Hennali  pros*'.  Meant  to  prove  Krisht)a 
historical.)  The  Bh.i^.n'.ulilld,  translate<l  !)>'  NL  M.  Chatlerji, 
New  York,  18H7.  (.\  Thiosophic  attempt  to  put  the  Clld  on  a  level 
with  the  New  Testament.)  Lord  (niur.in^;.!.  by  Shishir  Kumar  (ihose, 
Calcutta,  1807.  Two  vols.  (A  life  of  Cbaitanya  in  English  prose. 
A  very  inflated  work.) 

C.   Tfte  Srl-Vaishnavas 

The  sect  of  Ramanuja,  called  the  Srl-Vaishijavas,  holds 
a  very  strikinn  position  among  the  Hindus  of  the  South. 
They  own  many  of  the  greatest  and  wealthiest  temples; 
a  large  proportion  of  the  members  of  the  sect  are  Brih- 
mans;  and  English  education  has  made  great  headway 
amongst  them.  One  would  not  have  been  surprised  if 
they  had  become  organized  for  self-defence  and  advance 
much  earlier  than  most  sects.  But  they  are  divided  into 
a  pair  of  very  hostile  sub-sects,  called  Vada-galais,  and 
Tch-galais ;  and  many  of  the  members  of  Ijoth  subdivisions 
arc  strictly  orthodo.x.  They  were  thus  rather  late  in 
developing  modern  movements. 

They  have  had  one  scholar,  however,  who  has  done  his 
very  utmost  to  uphold  the  dignity  of  the  sect  hy  his  writ- 
ings both  in  Knglish  and  tlie  vernacular,  Mr.  .\.  Govind- 
acharya  Svami  of  Mysore  City,  Since  i8q8  he  has  pub- 
lished a  long  list  of  books,  the  most  noteworthy  of  which 
are :  Rdmdntija's  Commentary  on  the  Gild,  the  Holy  Lives 
of  the  Azhvdrs,  and  the  Lije  of  Rdmdnuja.  A  little 
monthly  in  English,  named  the  Visish.ddvailin,  was  also 
published  for  some  time,  but  it  has  been  discontinued. 

Then  in  1902  a  group  of  SrI-Vaishnavas  resident  in  the 
Mysore  State  formed  a  society  named  the  Ubhayavedanta 
Pravartana  Sabha,  or  Association  for  the  Promotion  of 
both  forms  of  the  Vedanta,  which  has  continued  to  do 


I  i 


■3   , 


N 


wm 


m.  kfe  ^^■^^m:Mi£^mmmn,,^tm^, 


^v^^^ 


J98    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

good  work  ever  since.  It  Is  dearly  modelled  on  the  MAdlivu 
SabhA,  as  will  be  seen  from  the  following  statement  of 
aims: 

(i)  To  cncDuraRC  the  study  of  V'isishiadvaita  works  In 
Sanskrit  and  Tamil ; 

(i)  To  hold  an  annual  examination  at  Melkote  (Tirunftrfly- 
anapurani),  the  most  sacred  Vaishnava  Shrine  in  the  Mysore 
State,  and  to  award  [)ri/.es  to  successful  candidates ;  and 

(])  To  facilitate  the  |)rcvpaKation  of  V'isisht.ldvaita  philosophy 
by  [irosidinSi  as  funds  [)ermil,  fur  the  holding  of  religious  dassi-, 
deli\ery  of  lectures,  employment  of  itinerant  teachers  ami 
preachers,  etc. 

Another  stniety  with  similar  aims  was  recently  formt'd 
in  Madras,  the  Sri  Visish^advaita  Sitldhinta  San^am. 
From  a  report  of  a  general  meeting  published  in  the  Hindu 
on  March  jnl,  lOM.  it  seems  clear  that  the  society  wishes 
to  encourage  religious  education  in  the  vernacular  anion;; 
the  young  peojjle  of  the  community,  so  that  they  may  not 
lose  their  religion. 

LiTERATCRK.  —  .SVJ  BhastiViidsitd  with  Sri  Riimdniijii's  Commtn- 
liiry,  trunslateil  by  .\.  tJovimldiharya,  Madras,  Naijayanti  Tress, 
i8()8,  Rs.  v  The  Holy  Lives  of  the  Azhvdrs  (i.e.  the  Alvars),  liy 
A.  (iovindaiharya,  Mysore,  (i.  T.  .\.  I'ress.  I'toi,  Rs.  i  as.  S. 
The  Divine  Wisdom  of  the  DnhUa  Saints  (i.e.  the  .Mvars),  by  .\. 
Goviiuliiharya,  Madras,  C.  N.  Press.  i()02,  Rs.  2.  The  Life 
of  Riimdnuja,  by  .\.  tiovindathirya,  Madras,  Murlhy  &  Co.,  1906, 
Rs.  2  as.  12.     (.\  translation  of  a  thirteenth-century  Tamil  life.) 


D.    Four  Vaishnava  Sects 

In  the  nonth  of  May,  191 1,  the  four  chief  Vaishnava 
sects,  the  Sri-Vaishnavas,  the  Madhvas,  the  Vallabhas  and 
the  Nimbarkas,  took  part  in  a  united  Vaishnava  Confer- 
ence held  at  Allahabad.  Several  papers  of  considerable 
interest  were  read,  and  were  afterwards  published  in  the 


t:r^<y'ir.^ 


FIXL  DF.FENTE  OF  THE  OLD  RELIGION'S       190 

Brahmavdilin  for  0(t«)bcr  and  Novrmhor.  U)i2.  The  Con- 
fer, nu-  mrt  also  in  lyi,^  at  Jaora  in  Mulwa,  but  no 
RcjKjrt  has  yet  been  published. 

E.    The  Saiva  StddfulnUi 

AmonR  the  many  sects  which  honour  Siva  the  Saiva 
Siddhanta  is  tlccidedly  the  most  interestinR ;  for  it  has  a 
great  history,  and  possesses  a  very  rit  h  literature,  both  in 
Sanskrit  and  Tamil.  It  is  also  one  of  the  hlrKe^t  and 
most  influential  bo<lies  in  South  India.  A  considerable 
proportion  of  its  people  are  now  cultured  men  of  |)osition 
and  influence.  English  education  is  spreading  steadily 
amongst  them;  and  the  pressure  of  Iv.ropean  thought  is 
keenly  felt. 

Saiva  Sabhas,  i.e.  Sivaite  Assoc  iations,  have  sprimg  up 
in  several  places,  notalily  at  I'aLimcotlah  and  Tutiiorin. 
The  Saiva  Sabha  of  Palam< ottah  dates  from  1886,  and  has 
had  an  honourable  history.  Its  objects  arc  the  propaga- 
tion of  the  principles  of  the  Saiva  Siddhanta  among  Saivas 
and  others,  the  supervision  of  religious  institutions,  when 
funds  are  mismanaged,  the  cultivation  of  the  Dravidian 
languages  and  the  betterment  of  social  conditions  in  South 
India.  The  means  employed  are  classes,  lectures,  the  pub- 
lication of  literature,  a  library,  and  in  recent  years,  an 
annual  Conference  (see  below).  The  Sabha  owns  a  print- 
ing press. 

The  sect  has  been  fortunate  in  drawing  the  attention  of 
a  number  of  scholarly  missionaries;  and  in  recent  years 
they  have  had  several  scholars  of  their  own,  who  have 
worked  faithfully  for  the  elucidation  of  the  literature.  Of 
tliese  the  chief  have  been  Mr.  V.  \.  Ramanan  and  Mr. 
J.  M.  Nallasvami  Pillai. 

Until  i8q5  very  little  was  known  about  the  sect.  A 
few  essays  had  appeared  by  Hoisington,  Pope  and  Cobban, 


.  ! 


S 


300    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

hut  that  wan  all.  In  that  year,  however,  Mr.  Nallasvlml 
Pillai  puhlisheil  an  KnglU''  translation  '  of  what  U  r«'garde<l 
as  the  fundamental  scripture  of  the  Siddhanta,  the  .^iVu- 
jndnahinlha,  "  Instruc  tion  in  Jsiva-KnowledKe."  It  Is  a 
short  manual  of  dojjma  in  Sanskrit,  arc ompanitnl  by  an 
elalwrate  Tamil  commentary  by  Meykancja devar,  a  fa- 
mous theologian  of  the  thirteenth  century.  In  ic)oo  Mr. 
NallasvamI  Pillai  and  his  friends  succeeded  in  starting  a 
monthly  Knglish  maRazine.  Thr  SiiUhJiila  IHpikd,  or  Lamp 
of  the  Siddhanta.  for  the  puriK)se  of  giving  expression  to 
the  best  thought  of  the  sect.  It  has  chme  gcK)d  work. 
Many  translations  are  published  in  it.  An  Knglish  trans- 
lation of  the  Sivaite  commentary  on  the  Veddnta-iMrai, 
which  is  by  Nllakanthacharya  and  is  called  the  ^aiva 
Bhdshyn,  appeared  in  its  pages,  and  is  now  being  issued 
in  book  form.  In  looo  Dr.  Ci.  U.  Pope's  edition  and  trans- 
lation of  Manikka  Vachakar's  Tiruvdchakam'^  drew  wide 
attention  to  the  sect.  Thrc-e  years  ago  Mr.  NallasvamI 
Piljai  published  a  very  useful  volume,  called  Studies  in 
Saivii  Siddhdntii}  We  ou(;ht  also  to  mention  a  lMM)klet  by 
the  Hon.  Mr.  P.  Arunachulam,  of  the  Ceylon  Civil  Service, 
Studies  and  Translations  from  the  Tamil.* 

Since  igo6  the  sect  has  held  an  annual  Conference,  the 
i5aiva  Siddhanta  Mahasamajam.  at  various  towns  in  the 
north  of  the  Tamil  country.  The  last  for  which  a  Rejiort 
has  reached  me  was  held  at  Conjecveram  in  December, 
IQI2.  Papers  are  read  and  resolutions  passed,  and  the 
whole  Conference  helps  to  encourage  and  uplift  the  sect. 
The  last  Conference  was  held  at  Vellore  on  the  26th,  27th, 
and  28th  December,  iqij.  An  interesting  appreciation 
of  the  gathering  appeared  in  The  Harvest  Field  for  January, 

'  Madras,  Somasundara  N'ayagar.         '  Oxford,  the  University  Press. 
•  Madras,  Meykandan  Press,  lyii,  Rs.  3. 
4W-4 —    c:.i.ju«n*»  n:..:i.«  n*'**'-r*    .a..*J    ne    « 


FtXL  DEFKSCK  OK  TIIK  OLD  RI  LK.IONH       joi 

1014.  Slmr  ir;o<)  thf  ^alva  Sahha  <»(  I'alanuottah  has 
hrhl  an  Annual  CmUrcmi-  in  raluniotl.ili,  whiili  i»  very 
similar  in  tharaair  t..  tin-  Maha^anajam.  The  latter 
draws  its  !*u|>|M.rtirs  maiiilv  from  th.-  north,  while  the 
(i»rmfr  inrtiumcs  the  south  of  the  Tamil  lountry. 

In  Manh  last  I  ha<l  the  priviUj?.-  ami  pleasure  of  inter- 
viewing  the   hea.l   of   the    Tirujnana   Sanjhamiha   SvamI 
yU\\\d  in  Madura      His  name  is  Svaminatha  De^ika.     He 
received  me  most  courteously,  explained  the  course  of  in- 
struction  followed   in   the   monastery,   and   also   told   mc 
almut  his  own  t.iurs  among  his  disciples,      lie  said  that 
he  sympathi/ed  with  tlu  i^aiva  Si.ldhanta  M  ihasamajam, 
l)ut  could  not  agree  with  it  in  all  things,  and  that  he  did 
not  attend   the  annual  gathering,  because,   among  other 
reasons,  he  iloes  not  feel  that,  as  a  sannya^I,  he  can  travel 
by  railway. 

F.    The  Lihi'dydts 
In  the  twelfth  century,  at  Kalyin  in  the  soi-th  of  the 
Bombay  Presidency,   Basava.  the  prime  minister  of  the 
state,  founded  a  new  Saiva  sc-ct  called  the  Vira  Saivas,  i.e. 
the  heroic,  or  excellent  Saivas.     No  Brahman  was  allowed 
to  act  as  priest  in  the  sect,'  and  the  members  renounced 
caste  altogether ;  but  the  old  poison  has  crept  in  amongst 
them  again,  and  they  demand  recognition  for  their  caste 
distinctions  in  the  census  papers.    There  seems  to  be  no 
theological  doctrine  marking  them  olT  from  other  Sivaites; 
but  each  person  wears  a  miniature  linS'i  (Siva's  phallic 
symbol)  in  a  reliquary  hung  around  his  neck,  and  holds  it 
in  the  palm  of  his  left  hand  during  his  private  worship. 
Hence  they  are  usually  called  Lingayats.    The  men  who 
act  as  their  priests  and  gurus  arc  called  Jangamas  and 
may  belong  to  any  caste.    Jangama-worship  is  one  of  the 

'  Cf.  the  Tiyas.  below,  p.  3i». 


^1 


-■w 


30J     MODERN    K^l.U.lOlS  .NfOVKMLXI-S  IN    INUI^ 

mo^t  r»!Mntial  \^.irH  oi  thr  cult  of  tJu-  h.u      Thr  Jangunu 
lUts  down  ill  y»)(ja  jc-itiirc.  in.l  hU  .livipli-  •sits  iUmti  L.  fort- 
him  an«l  |wrl..rn»-»  Ih.    M\tifn  ojMratKms  of  worship,  prr 
li^ly  as  i>»  <lnni-  in  the  lam*  of  an  i.lol      thr  ihi»l  ki«Mik, 
:)|   th.-  s*it  ar.'  SiddhiinUi  .^ikfhim.tni,   Kriy.mlM.    I.i»%<i 
dliilMfta  (.  ItauJriLl.  Vtm  .^j/;.i  Dliirma  <!ir„m,i,ii,  arvl  th.- 
hha.hy.i  ni.  ntioti.-.l  h,  low.     Thr  lUviva  I'ur4tju»  arc  ix«|»u 
hir  l)o..ki  ot  far  W  <*-»  « on>M-<|ucm  <■ 

Thirl)  >.ar^  a«o  thr  I.iit«a>.tt  K.hnatioii  As-xiati.m 
wa-.  |..rimi!  U>r  thr  jiromoiion  ..I  m.Mhrn  idutation  wilhiu 
thr  . omimmit)  .  Larxf  nift-*  froin  the  wfallhir<il  immh«r^ 
of  thr  M.t,  MippUmintiil  by  smaller  sums  from  othrr-*. 
stitVuiil  to  ircatf  an  cmiowmint  (now  amotintinn  to  Rs. 
2-'>,ooo),  the  pr<Kti<|s  of  whiih  arc  usf.l  to  lull)  ixMir 
Lin«ftyat  Ikivs  to  K»t  an  filiation.  This  <tntrul  fund 
has  its  otliii-  ir>  Dharwar.  In  rm  nt  years  otlur  orRani/a- 
lions  have  aris.n  •  Isiwlitn-,  notahly  the  Mysore  I.inKAyat 
Kduiation  Fun<l.  whi.h  was  orKani/ad  in  HanKalon-  in 
if)05,  an.l  a  hostel  for  Lift«ftyut  students,  the  Virashaiva 
Ashram,  Kalbadevi,  Hombay.  In  lonsequenee.  the  com- 
munity is  making  progress  in  e<luiation,  and  many  <>i  the 
younger  Litigiyats  are  Rttting  into  Government  service. 

Some  ten  years  ag*)  the  All-In<lia  LiAgiyat  ('(niferenn- 
met  for  the  first  time  to  discuss  problems,  both  religious 
ami  secular,  which  affect  the  life  and  standing  of  the  beet 
In  ups  the  Conft  rencc  met  at  Bangalore,  and  the  organi 
zation  of  the  Mysore  Education  Fund  was  one  of  the  n 
suits  of  the  gathering.    The  Conference  of  1913  met  ;  t 
Belgaum.    There  have  been  divisions  of  opinion  on  varior 
questions,  especially  religious  questions;    and,  in  conse 
quence  the  Conference  has  resolved  to  restrict  itself  t  > 
educational,  cconon-ic  and  other  secular  problems;    anl 
all  religious  subjects  are  to  be  dealt  with  by  the  Sivayofi- 
mundir,  which  is  clearly  under  the  control  of  the  JaAgamas. 


^m^jf  v'l^jiJK^ 


I 


tVU.  DKFKNC  K  OF   THK  OI.U   RM.H.IOSS        joj 

l.itcratur.-  i^  n..t  h.inK  n.«!..t..l      T1>.-  I.inpav.il  ^.m- 
nuiitary  on  Ihv  \tJ,lnt.i  ^lilMt  i.  I.y  Srl|Mti  l'un.titar.Vlt.)a 
an.l  K  iall.'.l  .^rl*.iM  /»/fc,Ii/(y.i      Om  hall  of  tl.i-  .omnun. 
♦ary  wa"  printi.l  many   yinir-*  a^o  in  Canar.M-  .  I.  ira.  t.-.-, 
hut,  until  r.nntly.  n..  .ojiy.  lilh.r  manuvript  or  |.ruil..l. 
i,    -he  Miund  hair  wa.  known  to  ixi.l      A  K'xx'  M^  "'  ''"'' 
latter  has  now  \>wn  foun.l.  ami  I)«wan  liaha.lur  I'utanu 
Clutty,  until  n-n-ntly ono  of  th.-  CoumilloM  of  tho  My**)ro 
Stat.-,  han  arranRt-l  to  have  thv  whoU-  tixt  ..lii.      hy  lom- 
p«-trnt  pan.litH  an<l  printid  in  JnuimU'trt      The  philosophir 
standjH.inl  of  this  commentary  !■%  sai.l  to  l.c  Ukti  viiish{- 
ddviiUi       LinKiiyatH    ntate    that     there    w.re    two    earlier 
I.iiiKayat  oimmentarie^  I.y  RenukA.  hary.i  ami  Nllakanth- 
a.harya  rc^jnc lively,  hut   no   Mss.   of   th.  >.-  workn  now 
exist. 

G.   The  Uft-hand  Mlas 

.^,ikli  U  a  Sanskrit  woril  meaning  strength,  energy.  It 
is  us,-.l  in  .very  Hindu  s«-(  t  to  .l.si«nate  th.-  wife  of  a  «..-! 
a*  his  enerRV  in  ai  tion  I.akshml  is  the  iakli  of  Vishnu  ; 
while  I'ma  is  the  i„kli  of  Siva.  But  a  numlu-r  <'f  *ea» 
{{ive  nearly  all  their  attention  t.>  the  S.ikti  of  Siva,  to  llic 
neKl.-ct  of  Siva  himself.  Th.se  seets  are  known  as  .Uktas. 
They  u-^ually  call  the  iakli  Drd,  i.e.  the  (l.ul.less.  hut 
Kali,  or  DurK.I.  i<«  also  frequently  us«-il.  Their  sectarian 
bottks  arc  called  Tantras. 

Thes.-  Devl-worshippinj?  sects  fall  into  two  groups,  .lis- 
tinguished  the  one  fn.m  the  other  as  the  Riuht  hand 
Saktas  an.l  the  L'ft-hand  Saktas.  The  Ri^;ht  han.l  Saktas 
are  scarcely  distiiiRuishahle  from  ordinary  Hindus,  exi.pt 
in  »his  that  they  worship  Kali;  hut  the  L.ft  hand  Saktas 
have  several  vc'ry  di>tinct  characteristics.  We  ne.-d  not 
discuss  their  thcoloRy  here  in  d.-tail :  for  us  the  siRnilu  ant 
point  is  their  worship.     According  to  tliem  Moksha,  i.e. 


304    MODERN  REUGIOUS  MOVEMENTS  IN  INDIA 

release  from  transmigration,  can  be  achieved  in  this  evil 
age  only  by  their  peculiar  ritual.  They  meet  in  private 
houses,  and  worship  in  secret.  A  group  of  worshippers  is 
known  as  a  chakra  or  cir  le.  In  tlie  room  there  is  either 
an  imageof  the  goddess  or  a  yanlra,  that  is,  a  diagram  which 
mystically  represents  the  goddess.  The  actual  cult  con- 
sists in  parUiking  of  the  Panchatattva,  i.e.  the  five  elements. 
They  arc  also  called  the  Panchamakdra,  i.e.  the  five  m's, 
because  the  Sanskrit  names  of  the  elements  all  begin  with 
the  letter  m  :  they  are  wine,  meat,  fish,  parched  grain  and 
sexual  intercourse.  A  worship-circle  always  consists  of 
both  men  and  women ;  and  p-.-ople  of  any  caste  or  of  no 
caste  are  admitted.  The  ar  -il  observances  are  foul 
beyond    description,   always  involving   Mromiscuity,   and 

often  incest. 

No  modem  organization,  so  far  as  the  writer  is  aware, 
has  undertaken  to  modernize  or  defend  this  system ,  yet 
there  have  been  tentative  defences  by  two  individuals. 
By  far  the  greatest  and  best  book  belonging  to  the  sect  is 
the  Mahdnircdha  Tantra.  A  translation  of  this  work  was 
pubhshcd  in  1900  by  Manmatha  Nith  Dutt  Sastri,  M.A.> 
In  his  Introduction'  the  following  paragraph  occurs- 

However  abhorrent  these  rites  may  appear  on  the  face  of  them, 
there  is  t.o  doubt  that  there  is  a  ^reat  esoteric  meaning  behmd 
them.  All  these,  meat,  wine,  fish  and  women  are  objects  of 
temptation.  If  a  worshipper  can  overcome  this  temptation, 
the  road  to  eternal  bliss  is  clear  for  him.  It  is  not  an  easy  affair 
for  a  man  to  have  a  vouthful  and  beautiful  damsel  before  him 
and  worship  her  as  a  goddess  without  feeling  the  least  lustful 
impulse  within  him.  He  is  to  take  wine,  after  dedicating  it  to 
the  goddess,  not  for  the  purpose  of  intoxicating  but  for  that  of 
concentrating  his  mind  on  the  object  of  his  devotions.  He  is 
to  take  meat  and  fish,  not  because  they  are  palatable  dishes  but 
because  he  must  be  in  good  health  for  performing  religious  rites. 

>  CalcutU,  the  Elysium  Press.    Rs.  xo.  '  P-  «»' 


f.^»«Kty«<<i^^«i<i'>sar?r.  - -i^i  ■!» 


"  '•Ol^i^^mtUkt^i. ",  Ha 


FLXL  DEFEN'CE  01    TIIi:  OLD  RKLIGIOXS       305 

Thus  wc  sec  that  in  Tantrik  rtliKion,  a  worshipper  is  to  approach 
God  through  diverge  objects  of  pleasure.  He  is  to  relinquish 
his  desire  and  self  and  convert  the  various  pursuits  of  enjoyment 
into  instruments  of  spiritual  discipline. 

Last  year,  a  European  published,  under  a  nom  de  plume, 
a  new  translation  '  of  the  same  work,  with  an  Introduction, 
in  which,  while  he  does  not  openly  state  that  he  repards 
the  system  as  good  or  right,  he  yet  suggests  some  sort  of 
defence  at  every  point. 

//.    The  S  mar  las 

The  word  smdrla  is  an  adjective  formed  from  smrili. 
The  Smartas  arc  those  Himlus  found  in  many  parts  of 
India  who  follow  Sahkara,  the  great  mediicval  exjwnent 
of  the  Vedanta,  in  his  monistic  exjMJsition  of  the  VedSnta, 
his  unscctarian  recognition  of  all  the  gods  of  Hinduism, 
and  his  insistence  on  strict  adherence  to  the  rules  of  ritual 
and  of  conduct  laid  down  in  the  ancient  sulras,  which 
come  under  that  section  of  Hindu  sacred  literature  which 
is  called  smrili. 

Many  Hindu  scholars  seek  to  commend  Sankara's  phi- 
losonhy  to  the  world.  Here  we  mention  briefly  an  organ- 
ization of  a  more  practical  character,  which  seeks  to 
strengthen  and  defend  the  whole  Smarta  position,  namely, 
the  Advaita  Sabha  of  Kumbakonam.  The  best  thing  I 
can  do  to  bring  this  movement  vividly  before  readers  is  to 
transcribe  the  following  passage  from  a  most  courteous 
letter  which  reached  me  last  January  from  Mr.  K.  Sim- 
dararaman,  who  was  a  Professor  of  History  in  a  college,  but 
has  now  retired  and  lives  in  Kumbakonam. 

The  Society  was  started  in  iSgs  —  chiefly  at  the  instigation 
of  some  of  the  learned  Pandits  of  the  Tanjore  District  —  among 

'  T antra  0}  the  Great  Liberation,  by  Arthur  Avalon,  London,  Luzac, 
las.  net. 

X 


1 


3o6     MODERN  RELIGIOuS  MOVEMENTS  IN  INDIA 

whom  must  be  mentioned  first  and  foremost,  the  greatest  modern 
Vedantist  of  South  India,  Raju  Sastri  of  MannarRudi  town^ 

An  annual  assc-mbly  of  Brahman  Pand.ts  of  the  school  o 
Sankaracharya  is  convened  usually  m  the  month  of  July.   It  ha 
always  met  in  the  town  of  Kumbakonam,  where  there  is  a  Mut 
C  monastery)  presided  over  by  one  who  claims  to  be  a  hncal 
uccessorof  the  fUous  founderof  the  Advaita School  of  Vedunta^ 

The  Pandit,  who  attend  are  chiefly  drawn  from  the  Soutuern  or 
Tamil  Districts  of  the  Madras  Presidency  Others  are  wdcome 
and  there  have  been  years  during  which  PandUs  have  orne  m 
from  Godavery  and  Krishna  Districts  which  f""".  "^  "^  '^^ 
TeluRU  country.  In  the  year  1911,  the  Annual  Session  met  at 
Palghat,  as  an  exceptional  case.  ,     o  i  u        u    ,,« 

Ther;  are  four  pl^rmanent  Examiners  for  the  Sabha,  who  are 
all  of  them  men  of  great  merit  and  frme.  They  prefer  to  con- 
duct their  examinations  orally,  on  the  ground  that  such  exarn.na- 
tions  are  more  efficacious  as  a  test  of  worth.  They  also  set 
pa^rs  to  such  as  are  unwilling  or  unable  to  stand  the  search.ng 
oral  test.  Some  time  is  also  given  to  the  older  and  abler  Pandits 
to  carry  on  Vakyartba  or  scholastic  disputations  on  selected 
topics  under  the  superintendence  of  the  four  E^^"^'""^  . 

In  the  evenings,  popular  lectures  are  given  by  Pandits  to 
spread  a  knowledge  of  the  Vedanta  religion  among  the  lay  mem- 
bers and  the  women  of  the  Brahman  Community,  and  also  to 
interest  them  in  the  work  of  the  society. 

The  annual  session  lasts  usually  for  a  week,  but  sometimes  it 
has  lasted  2  or  3  days  more.  During  its  course,  the  assembled 
Pandits  are  fed  at  the  Sor-'ety's  expense.  At  its  close,  presents 
are  made  to  them  according  to  merit,  and  theu  travelling  ex- 
penses are  also  paid.  The  Examiners  are  at  present  paid  Ks. 
50  each,  besides  their  travelling  expenses. 

The  Pandits  are  attracted,  uot  by  the  money  gifts,  but  by 
their  devotion  to  the  branch  of  learning  for  the  cultivation  o 
which  they  spend  their  time  and  energy,  and  by  their  earnest 
desire  to  help  forward  its  more  systematic  and  thorough  study. 
The  spectacle  is  one  rare  in  an  age  when  mens  interests  are 
predominantly  materialistic.  u    •   „„»  ,^f  th.^ 

^   The  sabha  has  engaged  a  learned  Pandit  -  who  is  one  of  the 
four  Examiners  of  the  Sabha  and  who  resides  at  Kumbakonam 


FLXL  DEFEN'CE  OF  THE  OLD  RELIGIONS       307 

—  to  teach  the  Vcclanta  philosophy  as  contained  in  the  writings 
of  Sankaracharya  and  of  some  of  the  later  writers  of  his  school. 
He  has  also  the  obligation  to  deliver  every  year  a  course  of  lec- 
tures on  a  selected  topic  or  work  in  two  leading  centres  of  one 
of  the  Taniil  Districts.  There  is  a  small  endowment  of  Rs. 
5,000  out  of  which  this  Pandit  is  paid  one  half  of  his  salary. 
The  other  half  of  his  salary  is  met  from  the  subscriptions  sjwrad- 
ically  colic(  ted  each  year.  The  entire  annual  income  from  all 
sources  does  not  exceed  Rs.  2,000. 

The  work  of  the  society  is  very  humble  in  its  character,  and 
it  also  works  too  much  on  antique  lines.  Its  work  may,  in  course 
of  time,  get  m<Hlerni/.ed ;  and  then  it  will  live.  As  at  present 
carried  on,  it  gives  not  much  of  a  promise  for  the  future. 

Professor  Sundararaman's  own  position  will  also  be  of 
interest.  He  believes  that  the  whole  of  the  ritualistic 
system  of  Hinduism  comes  from  God,  that  every  detail 
of  it  is  right,  that  the  punctilious  observance  of  all  its  rules 
would  bring  health,  strength  and  prosperity  to  the  Indian 
people,  and  that  the  decline  of  India  during  the  last  two 
thousand  years  is  the  direct  outcome  of  the  neglect  of  these 
rules  by  large  masses  of  the  population.  The  following  is 
a  paragraph  from  one  of  his  letters  to  the  press : ' 

The  consequences  f  rebellion  against  ritualistic  Hinduism 
are  writ  plainly  on  the  face  of  the  history  of  India  for  two  thou- 
sand years  and  more.  Buddha  began  the  first  revolt,  and  since 
then  he  has  had  many  successors  and  imitators.  The  unity 
and  might  of  the  once  glorious  fabric  of  Hindu  society  and  civil- 
ization have  been  shattered,  but  not  beyond  hope  of  recovery. 
That  recovery  must  be  effected  not  by  further  doses  of 
"Protestant"  revolt,*  but  by  the  persistent  and  patient  en- 
deavour to  observe  the  injunctions  and  precepts  of  the  ancient 
Dharma '  in  its  entirety. 

'/S/J   XXII,  23.  ^„      ^    . 

»  This  is  a  reference  to  the  samijes,  especially  the  Brihma  and  rrSrlhana 

Samijes. 

•  f.f.  the  religious  law. 


w 


3o8    MODERN  RKLIC.IOUS  MOVEMENTS  IN  INDIA 

I  have  bec!  informed  that,  in  Kathiawar,  there  is  an- 
other Smarta  organization,  the  leader  of  which  is  Mr. 
Nathu  Sarma  of  Porebandar  and  Biiltha. 

5.   Caste  Organizations 
A.  Caste  Conferences 

The  modern  spirit  and  the  difficulties  of  the  times  have 
stirred  the  leading  castes,  as  well  as  the  leading  sects,  of 
Hinduism  to  united  action.  The  earliest  of  all  the  Caste 
organizations  was  the  Kayastha  Conference,  which  was 
first  held  in  1887.  These  gatherings  were  already  very 
common  by  iSgy  ;  for  Ranade  refers  to  them  in  an  address 
delivered  that  year.'  Caste  Conferences  may  be  local,  or 
provincial,  or  may  represent  all  India.  Like  other  con- 
ferences, they  are  held  during  the  cold  season,  very  often 
during  the  Christmas  week.  Printed  reports  of  these 
gatherings  are  very  seldom  issued ;  so  that  I  have  had  to 
rely  on  notices  in  the  newspapers  for  my  information. 

I  have  noted  Conferences  of  Brahmans  and  of  Brahman 
sub-castes,  Kshatriyas,  Rajputs,  Vailyas,  Kayasthas  and 
Kayastha  sub-castes,  VcUalas,  Reddys,  Nairs,  Jats,  Pa- 
tidars,  Daivadnyas,  Namasudras,  etc. 

There  are  two  main  motives  in  these  conferences.  On 
the  one  hand,  they  share  the  widespread  impulse  to  defend 
the  whole  of  Hinduism,  and,  very  naturally,  within  that 
wider  object,  their  own  caste  privileges.  But  on  the 
other,  there  is  a  strong  desire  to  promote  the  prosperity 
of  the  caste ;  and  that  of  necessity  demands  the  introduc- 
tion of  such  reforms  as  may  help  the  caste  in  the  difficult 
circumstances  of  the  present.  Frequen  tly  the  caste  appeals 
to  the  Government  for  special  privileges  which  they  once 
enjoyed  or  which  they  would  like  to  obtain.    Resolutions 

'  Eiiiys,  165. 


FLXL  DEFENCE  OF  THE  OLD  RELIGIONS      309 


arc  passed  on  the  subject  of  the  age  of  marriage,  of  funeral 
expenses,  and  of  marriage  exjxnses.  Kducation  usually 
bulks  rather  h'rge,  and  female  e<lucation  is  frequently 
advocated.  There  is  a  great  desire  to  attain  greater 
unity  in  the  caste.  Frequent  proposals  are  made  for  mak- 
ing marriages  possible  between  sub-tastes  which  at  present 
do  not  intermarry. 

For  some  time  social  reformers  wi-re  inclined  to  di.siip- 
provc  of  these  Caste  Conferences.  The  following  is  from 
a  leader  in  the  Indian  Social  Reformer: 

The  idea  of  caste  conferences  has  always  been  repugnant 
to  us,  even  when  they  have  for  their  object  the  prosecution  of 
social  reforms.  The  caste  sentiment  is  so  ingrained  in  the  Hindu 
mind,  it  so  deeply  permeates  every  fibre  of  our  being,  and  it  so 
thoroughly  colours  our  outlook,  that  it  seems  to  us  that  the  only 
effective  course  for  those  who  wish  to  see  this  state  of  mind 
altered,  is  resolutely  to  cut  themselves  olT  from  anything  savour- 
ing of  the  idea.  .  .  . 

An  occasional  European  like  Mrs.  .\nnie  Besant  may  allow 
her  intellect  to  play  with  the  idea  of  caste  without  much  practical 
effect.  Her  nervous  system  is  strung  to  ditTtrent  social  ideals, 
and  mere  intellection  does  not  produce  conduct.  But  with  one 
who  is  born  a  Hindu  and  who  believes  caste  to  be  the  great 
monster  we  have  to  kill,  only  one  attitude  is  safe  and  possible. 
He  must  not  associate  himself  with  any  movement  which,  under 
whatever  name  or  pretext,  aims  at  setting  up  caste  as  its  goal 
and  standard.  To  the  subtle  poison  of  caste,  its  self-compla- 
cency, and  its  pharisaism,  the  Hindu  ner\-ous  system  has  for 
centuries  Ijeen  accustomed  to  respond.  Unconsciously,  the 
best  and  most  resolute  of  reformers  are  apt  to  have  the  old 
monster  taking  liberties  with  them  if  they  slide  into  the  attitude 
of  acquiescence  in  such  movements.  These  observations  apply 
to  caste  conferences  which  meet  with  the  object  of  effecting 
reforms  in  the  habits  and  customs  of  their  respective  castes. 
They  apply  more  forcibly  to  such  movements  as  the  Saraswat 
Conference  recently  held  av  Belgaum,  whose  sole  object  is  to 
amalgamate  and  perpetuate  this  particular  caste.    The  charac- 


3IO    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


ter  of  the  movement  is  sufficiently  clear  from  the  fact  that  the 
one  resolution  al>out  social  reform,  regardinK  the  marriageable 
age,  which  was  sought  to  l)e  introduced,  had  to  be  drop{)«l  for 
fear  of  breaking  up  the  Conference.' 

But  experience  seems  to  show  that  the  progressive  tend- 
ency is  in  most  Conferences  strongtT  than  the  conservative. 
The  following  is  from  the  same  journal  as  the  above : 

Judging  however  by  the  broad  lines  on  which  the  resolutions 
passed  at  the  annual  gatherings  of  most  of  these  bwlics  are  based, 
there  is  go<Hi  reason  to  think  that  they  all  tend  to  the  prop- 
agation of  lil)eral  ideas  on  religious  and  social  questions  through- 
out the  land.' 

Most  magazines  arc  inclined  to  take  quite  a  hopeful  view 
of  these  gatherings.  How  the  leaven  works  even  among 
rather  backward  communities,  may  be  seen  from  the  fol- 
lowing brief  report  of  a  meeting  of  one  group  of  Sikhs  in 
the  Panjab : 

The  Sikh  Jats  assembled  the  other  day  in  a  meeting  held  at 
Budhi,  District  Jullundar,  with  the  object  of  giving  up  the  evil 
customs  prevalent  among  them  and  effecting  useful  and  neces- 
sary reforms.  Resolutions  were  passed  enjoining  the  curtail- 
ment of  expense  on  occasions  of  marriages  and  other  festivities 
and  forbidding  drink  and  nautches  »m  such  occasions.  It  was 
further  resolved  that  the  siapa  should  also  be  abolished,  and 
that  on  no  occasion  should  indecent  songs  f)e  allowed.' 

Two  groups  of  pe()i)le  which,  strictly  speaking,  belong 
to  the  great  Outcaste  population  of  India  must  find  men- 
tion here ;  and  that  for  two  reasons.  First,  both  of  these 
communities  are  amongst  the  very  l)est  of  the  Outcastes. 
Secondly,  there  have  arisen  among  them  organizations  of 
sufficient  energy  and  value  to  raise  them  to  a  place  in 
modern  India  alongside  caste  people.  See  the  other  Out- 
caste stirrings  below.* 


'ISR.,XX,4iy      '/fr.XXI.  24!        '/*,XX,557       *  ^Y- 


"O- 


FULL  DEFENCE  OF  THE  OLD   RELIGIONS       jii 

B.   rite  Tiyas 
Scatteml  up  and  ilown   the  west  coast  of  Southern 
India  there  live  three  (Jutiaste  ion\  muni  ties  which  are  of 
the    same    stock,    ;nul    which,    talcen    together,    number 
i.Hoo.ooo.     In  South  Kanara  they  are  called  Villavas,  in 
Malabar   Tiyas  and   in    Travancore  Klavas.    They   now 
dilTer  from  each  «)tlur  in  a  variety  of  ways,  and  neither 
intermarry  nor  dine  together,  hut  originally  they  were  one. 
The  new  movement  aims  at  emancipating  them  from  the 
disal)ilities  of  their  iK)sition  as  Outcastes,  advancing  them 
economically    and    educationally,    and    fusing    the    thrc- 
groups  into  one  body.    The  si>irit  of  the  race  and  the 
irosition  in  which  the  awakening  found  them  are  both 
clearly  reflected  in  the  following  extracts  from  an  address 
presented  by  them  to  Mrs.  Besant,  the  Theosophic  leader, 
in  1904 : 

We  are  very  pleased  to  hear  that  although  born  a  Christian 
you  arc  prepared  to  die  a  Hindu.  .  .  .  When  you  vi>iled 
Calicut  you  were  admitted  as  a  Rucst  in  one  <>f  the  palaces 
belonging  to  a  member  of  the  /,am>  a 's  family.  This  was  ren- 
dered possible  by  the  fact  of  your  h.iving  Ix-come  a  convert  to 
Hinduism.  Hut  as  we  are  Hindus  by  very  birth  we  are  pre- 
vented from  appnwching  the  jilacc.  .  .  .  Even  the  sight  of  us 
within  close  proximity  is  a  source  of  jwllution.  ...  If  under 
such  circumstances  we  are  to  gain  admission  to  places  accessible 
to  you,  we  fmd  a  way  to  it  through  you.  And  it  is  this :  —  It 
is  imiKJSsible  for  us  to  be  lM)rn  Christians.  We  shall  therefore 
become  Christian  converts  first  and  then  turn  Hindus  as  you 
have  done.  This  will  relieve  us  of  our  disability  as  you  have 
cured  yourself  of  your  disability. 

Although  they  are  Outcastes,  they  have  long  been  recog- 
nized as  possessing  the  right  of  studying  and  practising 
the  oltl  Hindu  medicine,  and  also  .Vstrology.  Consequently, 
in  many  families  a  knowletlge  of  Sanskrit  is  handed  down 


:'-i 


^^-' 


•l/WRi, 


^^5 


lirai    . 


m 


'■^.' 


:,m\.i:  ^  ... 


Hi     MODERN    RELIGIOUS   MOVEMENTS   IN    INDIA 


^ 


from  father  to  son.  For  this  and  other  reasons  they  have 
not  been  nearly  so  crushed  and  depressed  as  most  Out- 
caste  tril)es  are. 

In  one  of  the  old  medical  families,  settled  three  miles 
north  of  Trivandrum  in  Travaniore,  a  Iwy  was  l)orn  who 
was  called  Nanu  Ashan.  He  knew  a  little  Sanskrit,  having 
been  taught  the  medical  lore  traditional  in  his  family. 
But,  besides  that,  he  managed  one  way  or  another  to  per- 
suade some  Hindu  scholar  or  scholars  to  give  him  some- 
thing of  a  Hindu  theological  training.  I  have  failed  to 
learn  who  his  teachers  were,  or  what  sect  or  school  they 
belonged  to.  He  became  an  ascetic,  taking  the  name  of 
Nirayana.     He  is  now  known  as  Sri  NarSyana  Gurusvaml. 

About  i8(;o  he  began  to  urge  his  community  to  make  a 
new  beginning  religiously.  Hitherto  they  had  been  devil- 
worshippers  like  the  mass  of  the  Outcastes.  He  urged  them 
to  build  temples  for  themselves,  and  to  worship  the  Hindu 
gotls  in  orthodox  fashion,  but  to  appoint  members  of  their 
own  community  as  priests.  Gradually  the  movement 
caught  on.  It  has  spreatl  to  the  North  and  the  South ; 
and  tlure  are  now  thirty  temples  in  all.  A  small  Sanskrit 
school  is  usually  attacheil  tt)  each  temple.  The  movement 
is  thoroughly  orthodox  in  everything  except  in  its  non- 
Brahman  priests.     So  much  for  the  religious  leader. 

The  other  leader  is  a  layman.  Within  Travancore 
State  the  Elavas  were  under  serious  disabilities.  Govern- 
ment service  was  closed  to  them,  and  their  children  were 
not  allowed  to  study  in  the  schools.  A  young  man  (now 
Dr.  Palpu  of  the  Mysore  Medical  Service)  succeeded,  in 
extremely  diflu  ult  circumstances,  in  getting  an  education 
for  himself;  and  then  set  to  work  to  get  the  disabilities 
removed.  Government  service  under  the  Travancore 
Government  is  now  open  to  the  community,  and  most  of 
the  5choo!:i  are  open  also. 


FULL  UKIlNtK  OK  Till:  OLD   RLLKilONS       313 


An  organuation  was  started  in  IQ03  to  draw  the  people 
together  and  to  work  for  their  betterment.     It  is  called 
the  S.  N.  I).  F.  Yogam,  or  in  full,  the  Sri  .\ara>  ana  Dharma 
Paripalana  Vogam,  i.e.  Union  for  the  I'rotec  tion  of  the  i?rl 
Narftyana  Religion.     This  union,  whii h  represents  the  three 
sections  of  the  community,  has  its  head(|uarters  in  Trivan- 
drum.     Local  Vogams  have  been  started  in  some  thirty- 
three  places,  notably  in  Parur,  Calicut  and  Tellichcrry. 
An  Annual  Conference  is  held,  now  at  one  place,  now  at 
another.     Sometimes  an  Industrial  Exhibition  accompanies 
the    Conference.     The    Vogam    supjKjrts    a    number    of 
preachers,  some  of  whom  are  sannylsls.    They  move  about 
the  country,  giving  lectures  in  the  temples  and  elsewhere, 
and  teaching  the  petjple.     Most  of  the  tem()Ies  are  related 
one  way  or  another  to  the  Yogam,  and  some  are  directly 
managed  by  it.     They  have  an   educational   fund,   from 
which  money  is  advanced  as  loans  to  p<K)r  students.     At 
Alwaye,  where  Sunkara,  the  great  Vedantist,  was  born, 
they  have  a  monastery  which  they  wish  to  transform  into 
a  Sanskrit-English  Cj)llege.     A  good  deal  of  money  and 
effort  is  being  used  to  spread  industrial  and  agricultural 
education  and  to  advance  the  community  economically. 
Social  reform  is  also  sought.     A  magazine,  the  Vivekodaya, 
is  published  from  the  oflTice  in  Trivandrum. 

The  religious  side  of  the  movement  has  very  little  reality 
in  it.  Most  of  the  leaders  have  adopted  it,  as  some  of  them 
said  to  me,  merely  to  catch  the  interest  of  the  masses,' 
and  to  keep  them  from  becominj^  Christians.  On  the  other 
hand,  the  new  system  is  perhaps  a  little  better  than  the 
old  devil-worship.  It  is  also  of  considerable  interest 
to  the  student  as  a  modern  parallel  to  the  rise  of  the 
Lingayats.' 


'  Cf.  the  .\r>'a  SamSj,  above,  pp.  ii8-Jo.  •  P.  301,  above. 


JI4     MODKRN    RELU;I')US    MOVEMKNTS    IN    INDIA 


! 


I  - 


f 


C".  The  Vokkalinas 
The  VokkaliKiH  aU»  atv  ttihnjially  Outra-^tc*.  hut 
rt-ally  are  a»  tine  a  |M-ople  an  great  niasMS  <•{  5u<lraH  are. 
They  are  t'  e  |Ma«*;int  » la»*  «)f  the  Mysore  Slate,  'ul  nun 
her  ah«)ut  a  luilli.'n  ami  a  (|uarter.  one  fourtli  ol  the  whol^ 
|H)|niIatii.n  of  the  State.  'Huy  are  a  sinipU-.  har.ly,  kindly 
jHH.ple.  hut,  <)therwis«',  they  were  very  haikwar.l  until  the 
new  m«>vement  waked  thi  m. 

In  i()o<)  seven  intlivi<luals  tame  toRither.  and  *aid.  "It 
Is  time  that  we  hentir  ourselves  to  see  that  the  |KKir  have 
the  henelit  of  education. "  They  found  a  riih  man.  an.l 
promised  to  a  ork,  if  he  would  provide  money  lie  proruM-d 
to  give  Rs.  lo.ooo. 

It  was  resolved  to  hold  a  Conference  in  Hansalore. 
The  peasants  tame  in  thousands;  enthusiasm  grew;  and 
Rs.  50.000  were  sul)st  rilnd  on  the  spt>t.  I  hus  the  Vt»k- 
kaligara  Sangha,  or  union,  was  formed,  and  the  work  began. 
The  aims  of  the  movement  arc  as  follows : 

(i)  To  adojit  nu-ans  for  the  awakening  of  ihe  jicoplo  by  send- 
ing lecturers  int..  the  villaK<s  to  preach  to  them  the  value  of 
educalH.n,  the  advantage  of  improving  their  methods  of  cultiva- 
tion, the  benefit  accruing  Irum  paying  attention  to  sanitation, 
hyf-'iene.  domestic  science,  etc. 

(2)  fo  hold  iH-riiKlical  Conferences  in  different  parts  of  the 
State,  at  which  all  <iue>tinns  relating  to  the  amelioration  of  the 
community  are  dealt  with.  A  spirit  of  unity,  concord,  and 
brotherly  feeling  is  sure  to  result  from  such  meetings. 

fO  To  e-.tal)li>h  the  headquarters  of  the  Association  in 
Bangalore,  n  here  arrangements  uill  be  made  h>T  the  boarding 
and  ItKl^'ing  of  the  students  coming  from  the  country  for  stud;. 
It  is  intended  to  make  it  the  centre  of  a.  tivity.  Courses  m 
illustrated  le(tures  on  all  useful  subjeds.  a  reading  rtH.m,  a 
library,  a  museum,  on  a  small  scale,  <.f  ihc  arts  and  crafts  of  the 
community,  a  gymnasium,  athletic  grounds,  evening  classes  in 
technical  subject^,  are  ail  pmjM.svd  lo  be   inititutcU.     biiiiiiar 


m.i.  i)iri.N(K  oi   rm  oiJ)  rji.u.iovs     st$ 

in^tiluli.m-.  on  a  smaller  m.vU-  w.iy  »•«•  crert.-.J  in  thi-  principal 
tuwn-  of  the-  Stall-  a"  fuixU  |k nnit 

(41  To  .•stal»li>»h  ami  mairuain  DrmonMraii.m  Farm*.  »hnw- 
,„K  m.HUrn  rmlluHU..f  .viUivatiun  and  ma.  hint-ry  .mployT.!  for 
till-  puriH'M-.  I'hr  orRani-aiion  of  f\hil)ilion-  t..  nhow  to  ttu- 
|Ho|.U  h.A\  In  M-iUTv  »Hltrr  houMn«  .omiitionn,  ami  Ix-ttt-r 
vinitary  aii.l  htalthy  surroundinX'*  an-  al*o  intitulid. 

{5)  The  pul>li<.iiion  .>f  a  newnpajM-r  ami  otluT  |H-ri<KlUal'*  to 
i-<lurat.  thi-  ptoplc  ami  to  »prra.l  amnt.K  them  wholrM.mi-  and 
proRrvsMv.-  i.ltav  It  ir*  intt-n.Ud  to  m.i.c  illuitrutt.l  journalism 
a  fraturi  of  thi'*  l»iaiul>  of  work. 

{(,)  T  work  in  to  opt-ration  with  tlu-  Government  in  their 
flTorts  to  brinn  atM)ut  the  progress  of  the  State, 

The  Sanxha  now  (iwns  a  press  which  docs  printing  in 
Ix.th  Knglish  ami  Canan-  a  huildinfj  worth  Rs.  ^o.ooo. 
with  a  ho  t,l  for  one  hundred  l>«»>s  on  a  sit»-  given  hy  (lov- 
.rnmen;,  id  a  ncsvsi.aper,  tlie  Vnkkali^.ir.i  P.itrika,  one 
of  t!  o  best  in  th.'  State  The  aim  of  the  movement  is  to 
get  th>'  peasant  boys  to  come  for  i-ducation  They  live  at 
the  hostel ;  those-  who  can  afTord  it  l»ay  ;  those  who  « an- 
not  are  paid  for  by  the  So.iety.  The  b.,ys  attend  the 
Government  scIdoIs;  there  is  the  closest  .  .niiH-ration  ami 
good  will  between  the  (loverninent  ami  the  IVasiints' 
Movement.  The  best  methinls  of  Western  organization 
have  been  adapted  t.i  the  needs  of  the  organization  and  the 
spirit  of  service  dominates  all  the  work.  After  seven  years, 
with  its  position  now  well  established,  the  Feasants'  Move- 
ment r.alizes  how  much  work  is  yet  to  be  done.  The  special 
develo!   nent  now  to  be  undertaken  is  the  improvement  of 

i;riciiiural  education  and  methods,  and  the  simple,  sober, 
re!i  iou:-.  infilligcnt  character  of  the  |K-asants  makes  them 
g.Hd  material  -m  which  t-  work.  Four  Conferences  have 
been  held.  Lecturers  go  into  the  interior  on  the  occa- 
..j.^P,,,  of  C-iirr.  and  festiv-iils  where  large  numbers  of  people 


I'. 


-f%     >•! 


v:m^ 


% 


316     MODKRN    kH,U;H>l'S    MdVrMf.NTS    IN    INHIA 

rollrvt  to  makr  known  U\  Uuni  the  aim*  and  ohjrtt*  o( 
thr  A»'M><  iation.  In  rtiriil  mw  iiuI)m  rilirrH  (or  thr  A^-uKla- 
tjon*  nfW!»|»a|Hr,  anil  al^umiw  nunilMrsol  the  Ahmh  iution,' 

ft.     '\\\\     lillAKATA    I)U\KM.\    M\HAMANi»\IA 

A  fwdti  attttnpi  li.i>*  lurn  i>i,nlr  t!\irinK  nunt  yoars  t«) 
Katlur  tojf.t'uT  thi'  wh(»lf  of  tfu  .liixlii  |H-o|ilf  in  a  Kin^lr 
nrKani/.ation.  paitly  in  vlfcli-Uini-,  partly  (or  furllu-r  in- 
»itru<  lion  ill  r«'li>;'on 

I     by   flu"  yr.ir   iHijo,  a*>  a   nsult  of  the  work  of  thi 
Arya  SaniAj,  oj  KAmakrinliriii  :»n«l  tlif  'nxoHophiHts,  the. 
was  a  general  upri>inK  of  tii     edmateii   Uimhi   spirit   " 
ilefemr  of    ||iii<lui^ni      Out   of    thi>»  wiile*preaii  desire 
strengthen  the  ul<l  faith  there  sprang  1  number  of  organ- 
i/.ation<«.     In  the  I'anjah    the  movement  \\.is  started  by  a 
HrAhman.  who  had  l>ecn  u  c«>ok.  Init  is  now  known  as 
Pandit  Din  Dayil  Sarm.i      [nfuriai.u  l)y  the  attacks  oi' 
the  Arya  Saniij  on  orthotiox  Hinduism,  he  attaiked  the 
SamAj  in  turn,  and  taugh*  the  jwople  to  retain  their  idols 
and  live  in  «>rth<Hlox  fashion      lb-  had  had  no  S-iii^krit 
training  nor   Ki)gli>h  e<luiation,   but   ho   was  a   l)rilliant 
siM-aker  and  he  was  so  su<(  essful  th.it  a  ncmber  of  |>arnjits 
and  tilled  men  gathered  nn.nd  him       Then  in   i8y5  they 
founded    the  S.uult.m    I>liarm:i    Sahlia    in    H.irdwar    and 
Delhi.     In  iS<j()  Svann  (Iv Af  inaiidaji  started  in  Muttra  a 
movement  i ailed  the   Ninim.ig.inia  Mandali      In  Bengal 
tlie    Dharnia    Mah.itnaiidaii '   arose      In    Southern    'ndia 
Fandit  Sastriji  I'ade  founded  the  Hlulr.ita  Dharma  Maha 
parishad.     .Ml    these    organisations    ainn-d    at    defending 
orthoilox  Hinduism,  but  they  were  not  connected  with  one 
another.* 

'  Sec /Vff  _\t,i\   171I1.  11)1  I.  !•[)   4t!  iitvl  .n8. 

'  .\  Saniliina  Dharma  K.ik,hiiil  "^.ililul  lii'l  Incn  formed  in  CuLulta  u 
carlyasiS;}.     S«'o /Jiv-mii.'./  SifiiM/i  i\at    .an)     -!. 
*  J/j/iJWj;fi/.i;  .l/ijja..'iii .  \iii.  1,  no  4.  pp.  i   -■. 


nU.   lillKNd.  OK    lllh   l>l.l)    KII.K.IONS        J17 

By  I'KW  thitr  rnnvitiuiil-*  hinl  rn.ulr  •»,  m.nli  |»f<>Rrr^t 
Uial  a  national  Cimlrnnn  wu-*  lul<l  ii«  l)«lhi  »in«lrr  thf 
prrsl.lmty  of  tin  MahirAjj  <.J  t)4r>»liat'>Ka.  Oi  iiolc- 
v'orthy  rpisMMl.-  in  ilic  C  uiifiriiKe  v.  \n  s.  Kual  |ir»M r^jaon  in 
wlii«h  till'  TrtM-ltnt  walktd  liarrf-.Dt.  <l,  .arr>in»:  a  <'>py 
(>(  thi*  Vrtlus,  ami  a'Undttl  l>y  marly  a  Inuulml  tho'i-^aiul 

lU'dplc' 

i  In  ii)0.'  it  iHcamr  jxjsMlilr  to  unite  the  varlnii* 
if-*  ill  on.-  liri;i'  or>;ani<'a»ion,  ainl  liu  Hl'..rata  Pha';  11 
V  amar.iilala  wa^  (.iriiu.l  at  Muttra  Sv.-nil  l.\.u\- 
ml  iji  Imanu-  ()rj,'aiii/iiu'  Stti  tar),  and  (ioplnath,  a 
•raduiti.  worhil  il.mn  uilli  him  I'amlit  iMn  Hast! 
.  ntimic.l  to  <Io  M-ry  >aiual)lr  work  for  llu-  moMiiHiit. 
l'h>  Mahiniari'lala  was  rtni>tcntl,  ami  a  «onHtitiitioi.  wa^ 
.Irawr.  up.  In  mjos  the  htad(|uartfr>^  of  tlu'  A?.m)i  i.iti<.n 
wiro  nuivcd  to  lKnar<s,  Alien-  tluy  an  to-ilay. 

The  following  are  said  to  be  the  objut^  of  tin-  \.>sotia- 
tion  . 

(a)  To  proniotf  Hindu  relinKius  education  in  anordance  with 
the  SanaUn  Uharma  to  dilfu-.-  the  kiiowU-<lj{c  of  the  Ved.'5, 
Smriti.s,  I'urans  and  t)ihtr  Hindu  Shastran  and  ti)  iiitriKlurc,  in 
the  lisht  of  >uih  knowledKe,  u<ful  reforms  into  Hindu  Life 
and  Society. 

ih)  To  promote  and  enrich  the  Sanskrit  and  Hindi  literatures 
in  ail  the  branches. 

(( )  To  inir.xluce  »uch  -useful  reforms  as  may  K  warranted  ly 
the  SL.  tru.-.  in  ihc  manaKcment  of  tin-  Himiu  Charitable  and 
reli«;i'j..>  i'lslilulions  ai.d  Tirlha.-.,  i.e.  bacred  piace>. 

/)  To  establish,   affiliate  and   rontrol   Branch  Saohas  in 
different  parts  of  India. 

(f)  To  found  an'i  maintain  new  and  to  Mipport  the  existing 
Hindu  Colleges,  Schools,  Libraries  ard  puhli^hinf^  eiiabhsh- 
mcnls  in  consonance  with  the  object  of  ihc  Assotiaiion. 


hi 


318     MODERN    RELIGIOUS    MOVEMENTS    IN    INDIA 

(/)  To  adopt  all  projuT  and  lawful  means  and  measures  to 
carry  out  the  above  objects. 

The  work  of  the  Ass<Kiatit)n  is  distributed  amonR  five 
de!)artments,  The  I'reaihing  Department,  The  ReliKious 
Kndowments  Department,  The  Departmint  of  Sacral 
Learning,  The  Lil)rary  ami  Research  Department,  an.l 
The  I'ublishinK  I)ei)artnient. 

Tlie  Mahaniandaia  publishes  an  AnRlo-Hindl  monthly, 
tlie  Maluhnnndal  Magazine,  and  several  provincial  maga- 
zines, in  the  vernacular;  and  the  Research  Department 
has  its  own  organ,  called  Vidyi  Ratnakar.  One  of  the  chief 
difliculties  of  the  .\sst)ciation  is  to  lind  preachers  "  worthy 
of  the  name":  an  attempt  Is  being  made  to  meet  this 
need  by  means  of  a  training-school  at  headquarters. 

TheMahamatidala  advertises  a  long  list  of  bo«)ks  for 
sale;  an<l  the  following  note  comes  at  the  end  of  the 
advertisement : 

For 

UPAMSHADS 

VKDAS 

SMKITIS 

riRANAS 

T.WrRAS 

HINDI  !'HI!.OSOPMICAL  WORKS 

and  all  kinds  of  Sanskrit  and  Hindu  reliKit>us  books, 

Apply  to  the  Manager,  Gurudham,  Uenarcs  City. 

Numerous  booklets  for  free  distril)ution  .-re  also  ai>pearinR. 
Under  the  general  supervision  of  this  great  national 
body  come  a  number  of  Provincial  Associations,  and  under 
these  in  turn  are  some  600  local  societies,  called  Sabhas 
in  the  towns  and  villages.  There  are  provincial  offices 
and  organizations  in  Calcutta,  Bombay.  Lah»)re,  Ajmere, 
Muttr.i  and  Darbhanga,  There  is  no  provincial  organiza- 
tion in  Madras. 


VVU.  DKI  KNCE  OF  THK  OLD  RELIGION'S       319 

For  eiRht  yi-ars  the  newly  formnl  organization  enjoyeil 
ahounclin^  |)r«)s|Krity  umUr  the  nui<lante  of  SvAmI  (lyftn- 
flnaniiaji.  In  lyio,  however,  he  ilecitleti  to  retire  from  the 
|M)sitii)n  of  or^ani/inj;  srcretary.  He  was  able  to  give  a 
very  witisfai  tory  atnnint  of  liis  stewanlship  during  the 
eight  years.  The  Assoiiation  had  been  recogni/.i«l  as  a 
bixly  repnstnting  the  whole  Hindu  community  by  the 
heads  of  thr  ihiif  Hindu  serts  and  relif^ious  orders.  Some 
600  braiuhis  had  been  opened,  and  about  400  institutions 
had  beionie  alViliated.  Nearly  200  preaihers  were  em- 
ployed ;  a  (onsidrrabli-  litrrature  had  been  put  into  cir- 
i  Illation  ;  and  large  sums  of  money  had  been  .subsrribed. 

'I'he  Mahamandaia  has  never  recovered  from  the  loss  of 
this  organizer's  work.  For  two  years  after  his  retirement 
there  was  constant  weakness,  and  bickering.  In  H)i2  the 
chief  secretary  was  forced  to  resign  through  vigorous  action 
taken  by  the  Bengal  Provincial  Organization,  and  Mr. 
Sarada  Charan  Mitra,  who  was  until  recently  a  Justice  of 
the  High  Court  of  Calcutta,  became  Chief  Secretary  in  his 
place;  and  it  is  hoped  tliat  work  will  now  go  on  satisfac- 
torily. The  Maharaja  of  Darbhanga  is  the  (ieneral 
I'resident  of  the  Mahamandaia,  and  by  his  wealth  and 
|)restige  adds  greatly  to  its  strength  ;  but  the  leading  per 
sonality  in  the  movement  at  present  is  Pandit  Marian 
Mohan  Malavlya.  who  is  one  of  the  most  prominent  men 
in  the  United  Provinces  as  an  educationalist  and  politician, 
an(!  who  has  been  the  leading  spirit  in  all  that  has  been 
done  to  found  a  Hindu  University. 

3.  Through  it.  extreme  orthodo.xy  ihe  Mahamandaia 
has  won  the  adherence  of  numerous  ruling  primes  and 
sectarian  ponlilTs;  and  tt'ns  of  thousands  of  young  Hindus 
are  ready  to  applaud  both  its  theological  position  and  its 
propaganda  ;  but  of  the  many  thousiinds  who  shout  ap- 
proval there  are  very  few  indeed  who  are  willing  to  lay  a 


320     MODERN   RELIGIOUS    MOVEMENTS   IN   INDIA 

hand  to  the  work.  The  contrast  Sctwccn  orthodoxy  and 
such  bodies  as  the  Brahma  Samaj  or  the  Arya  Samij  in 
this  regard  is  very  striking,  and  very  significant :  there  is 
no  spontaneous  living  energy  in  the  orthodox  community. 
Then,  thinking  Hindus  all  over  the  country  disapprove 
very  seriously  of  the  reactionar>-  character  of  its  teaching. 
The  editor  of  the  Indian  Social  Reformer,  referring  to  the 
fact  that  the  Mahamandala  wislus  to  uphold  the  old  rule, 
that  no  Hindu  may  cross  the  sea.  comments  severely  on 
the  unhealthy  character  of  the  whole  propaganda ; '  while 
the  Leader  of  Allahabad  says : 

We  receive  from  time  to  time  papers  relating  to  the  internal 
strife  in  the  Bharat  Dharma  Mahamandal  whh  th<'  request  that 
we  should  express  our  opinion  on  the  merits  of  the  personal 
controversies  that  have  been  going  on.  We  arc  sorry  we  must 
decline  the  courteous  invitation.  To  our  mind  the  best  that 
could  hap|>en  to  the  country,  the  Hindu  community  and  the  Maha- 
mandal itself  is  that  that  organization  should  decree  its  own 
abolition.  It  is  so  very  reactionary  in  its  rcligio  is  and  «)cial 
tendencies  and  activities  that  far  from  promoting  the  well- 
being  and  advancement  of  the  community,  it  does  a  lot  of  harm 
—  whenever  it  does  anything  at  all,  that  is  to  say.  Its  members 
are  so  wealthy  and  influential  that  if  they  are  so  minded  they 
can  make  themselves  a  powerful  help  to  progress.  But  the 
misfortune  and  mischief  is  that  they  do  not.- 

Thc  Mahamandala  stands  above  all  things  fur  the  defence 
of  the  whole  of  Hinduism,  the  Sanatana  Dharma,  the 
Eternal  Religion,  as  they  call  it.  The  foundaticm  of  such 
an  organization  is  in  itself  almost  a  j)orlent.  Hinduism 
has  ne\er  in  the  course  of  its  whole  history  been  a  single 
organization.  It  has  been  a  natural  growth,  springing  up 
and  spreading  liki'  the  grass,  the  flowers  and  the  forests  of 
India.     Xo  cne  has  cvir  been  able  to  count  its  sects,  or  to 


'ISR  .  XXII,  iJi. 


*Ib..  XXII,  si8. 


"^I'^mma^ML 


FULL  DEFKNCK  <)l    THE  OLD   RKLllilONS       32 1 

classify  its  multilucles  of  waiuUring  as«ctics.  Nor  until 
now  has  the  Himlu  t-vir  felt  the  nnd  of  union  for  defence. 
Alwlogetic  against  Jains  and  Bud.lhisls  oni-  does  lind  in 
the  ancient  literature  ;  and  then-  an-  Irecjuent  references  to 
persecution  also ;  but  ihes.-  tldn^'s  wen-  left  to  philosophers 
and  kings:  the  ordinary  Hindu  \'rnt  his  way  unheedinR. 
How  great  then  is  the  pressure  uf  tin-  modern  spirit  and  of 
Christian  criticism  to-day ! 

It  is  also  worths   of  notice  that,  although  the  puri)Osc 
of  the  organization  i-,  to  .1,  1,  iid  and  maintain  the  ancient 
religion  unchanged,  the  modern  spirit  shows  itself  in  much 
of  the  work  of  the  Association.     First  of  all.  like  every  other 
modern  religious  movement  in  India,  the  Mahamandala 
finds  itself  driven  to  set  forth  the  Hindu  system  as  the  re- 
ligion for  all  mankind.     To  defend  a  religion  which  is  hut 
the  religion  of  the  Hindus  is  felt  to  hv  impossible  for  the 
modern  mind.     Hence  we  have  the  extraordinary  si)e»  tacle 
of  this  organization,  created   for  the  exi)ress  puri)ose  of 
defending  the  religion  whiih  in  ail  its  own  sacred  l)ooks  is 
expresslv  restricted  to  the  four  highest  i  a-^tes    -  Hrahmans, 
Kshalriyas,   Vaisyas  and  Sudras,       making  the  following 
declaration  : 

But  the  Sanatan  Dharnia  is  not  marked  >y  any  such  siiirit 
of  narrowness  or  exdusiveness.  It  i.  not  a  particular  ,r,rd 
l)r.)mi>ing  salvation  to  its  followers  alone ;  it  is  ihc  universal 
Dharma  for  all  mankind.' 

Again,  in  all  the  sacred  literature  of  Hinduism  the  rule 
is  laid  down  that  the  Vedas  must  not  be  made  known  to 
any  one  except  initiated  members  of  tlu-  three  twice-born 
castes,  Rrahmans,  Kshatriyas  and  Vaisyas.  No  woman, 
and  no  Sudra  may  hear  the  sacred  words,  not  to  speak  of 
Outcastes  and  foreigners.     This  rule  ma>-  be  found  thou- 

'  triA,i>«.i>ii/i/  Mii^'i-iiif.  vol    I.  no    I,  [).  8. 
Y 


r^i! 


f*  ^ 


32J     MODERN    RELIGIOUS    MOVEMENTS    IN    INDIA 

sands  of  times  in  all  the  groat  hooks,  IcRal  and  philosophical. 
In  the  earliest  ot  Hindu  law-hooks  wc  read : 

If  a  Socira  listens  intentionally  to  a  recitation  of  the  V'ctia, 
his  ears  shall  be  tilled  with  soim-  molten  tin  or  lac.  If  he  recites 
Veda  texts,  his  tongue  shall  he  cut  out.  If  he  remembers  them, 
his  body  shall  Ik'  split  in  twain.' 

Yet  this  most  orthodox  movement,  liaiked  by  the  heads 
of  all  the  greatot  Hindu  sects,  sells  copies  of  any  part  of 
the  V'edas  to  any  cue  who  cares  to  buy  them,  and  en- 
courajjes  their  study,  no  matter  what  a  man's  caste  may 
be.'  ("Irarly.  the  freedom  as  well  as  the  miversality  of 
Christianity  is  working  with  irresistible  force  within  the 
very  citadel  of  Hinduism. 

Perhaps  the  most  striking  evidenc-  of  the  working  of  the 
leaven  that  has  yet  appeared  is  a  paper  whiih  occurs  in 
the  first  number  of  the  otVu  ial  organ  of  the  movenniit.  The 
Mahdmundiil  Afiifiazinc.  It  is  a  clear,  well-written,  for- 
cible paper  by  Professor  Phani  Bhusan  Adhikari.  M.A., 
on  The  Need  of  a  Critiail  History  of  Hinduism.  The  fol- 
lowing quotations  from  this  article  will  show  where  this 
thoughtful  defender  of  ortlioth).^  Hinduism  stands;  but 
the  paper  as  a  whole  is  most  significant  and  well  worth 
study : 

But  Hinduism  has  erred  too  much  on  thosideof  itsratliolicity. 
Its  philosophy  has  ni.ide  it  unpraclital,  as  every  |)hilo.M)|ihy 
does  its  adherents.  What  would  have  otherwise  been  an  excel- 
lent virtue  has  proved  to  he  a  pirnii  ii>us  vice.  Hinduism  is  un- 
practical, and  who  knows  to  what  e\tent  the  uiipractiial  nature 
of  the  Hindu  character  may  have  been  due  to  the  i  atholicity  of 
its  religidus  spirit  ?  In  adopting  everything  within  itself,  it 
(i(H's  not  apjK'ar  to  have  made  a  seiei  tion  hftwccn  the  u-eful  and 
the  useless;  and  in  cisrs  where  this  sek(  tion  has  heen  of  the 
useful,  it  is  reluctant  to  give  up  what,  once  so  useful,  has  now 
become  not  only  u.^eless  hut  positively  injurious.   .   . 

'  CtluUmd  DhiirmdiUtr,!.  XII.  46.  '  Sec  alxjvo.  p.  ji8. 


t^nnnk 


I  ILL   DKFKNCK  (»l    Till:  OLD   RIXIdlONS       3J3 

\,,w  .;  wv  take  a  Mimi-what  witlt  ^.urvi-y  (tf  what  |M.|mlarly 
^*--  by  lu  nam.-  uf  Hinduism  (.iiui  Hiintui>m  i^  lu.w  lm>  much 
|K.i«iLir},  A.  iri'l  lluil  it  coiiM^ts  tmi>stly  in  llu'  obM-rvanct-  of 
tiTtain  (>r,i.  !i.<  ,  thi-  imaniiiK  i.f  llu'  um-  of  whii  h  is  hardly 
kn«'wn  tour  >  .m  U-  <  v|>laiiittl  evt-ii  hy  ihost;  who  |h)s«:  as  au- 
ihoritiis  on  ti.«'  f«li({i"'>    •  •  • 

Ihos.-  wlw,  h,<v.  ,yc-  to  set-  will  obsiTve  that  tht-  presrntday 
Hinduism  of  the  i-^.a*  •'  t  \w  .  ..n-ists  in  tla-  siruimlous  |Hr- 
formanif  of  urtain  ns.  »ii>i  h.  in.|m'sli'>nin«  mainKnann-  of 
certain  I'ornis  tlif  ni^ann.L'  "'■  ^\\^s^\^  is  almost  unknown.  It  is 
thfsc-  wtii(  li  under  tht-  ii.ttii.  ••  S.uiatana  Pharma  is  the  all  of 
jH)|)ular  Hinduism.  .  .  . 

For  {K-rmanint  rtsults  <ii  a  iK-nclkial  nature,  some  other 
metho<l  of  acti.m  has  h.-.oir..  .IrMral.le  to  adopt.  The  meth.Hl 
that  suggests  itself  for  lli«  t.uri>o>e  i^  hnloriial  ami  <r;/iVu/ 
(although  both  no  han<l  m  t  .md  in  a  -ubject  like  relij;ion). 
This  is  the  meth.Ml  whi.  h  ha.  been  found  highly  useful  in  pre- 
serving the  essentials  of  Chn-liamly. 

The  Hindu  nation  is  pas>ing  now  through  what  may  be  called 
a  transition  jH-ri.Hl.  The  -iluatiiin  is  very  critical.  There 
are  signs  all  around  of  a  break  with  the  old  which  has  been  fimnd 
•o  be  ellete  and  in  some  casi-  po-iti\.ly  unhealthy  lor  the  lile 
of  the  nation  in  the  present  altered  condition^.   .  .   . 

What  is  wanted  is  a  band  of  scholars  forming  an  association 
with  a  common  object.  .  .  • 

7.  The  All-India  ^iddhi  S.\bii.\ 
In  the  nineties  a  movement  arose  in  the  I'anjab  for  re- 
admitting to  the  Hindu  community  people  who  had  i)assed 
over  to  other  faiths'  Sinci^  a  Hindu  becomes  impure 
through  embracing  another  religion,  tlu-  method  adopted 
is  to  subject  those  who  return  to  a  purifying  ceremony. 
Hence  the  name  Suddhi  Sabha.  purification  society  At  a 
later  date  other  provinces  formed  similar  organizations; 
and  now  there  is  an  .\1I-India  i^uddlii  Sa})hft.  which  holds 

'  R.uiade,  Fm.'s  .  i()4      Ceiuiis  of  InJi^i    lyii.  vol    I,  1.-8. 


3J4     MODERN    RFXIGIOUS   MOVEMENTS   IN    INDIA 

an  annual  ConfiTcnro.  Tn  IQ13  the  Conference  was  held 
at  Karachi  in  the  t'hristmas  holiilays.  The  Arya  Samij 
ytill  take  a  larjie  share  in  the  w«»rk ;  hut  other  iKKJicH,  and 
notably  the  TrArthanA  Samaj,  are  interested. 

8,   The  Jaixs 

The  Jain  system  arose  within  IlinduiMn  in  the  sixth 
century  11  f.,a  Utile  In-fore  Hudtlhism  ;  ami.  like  Buddhism, 
broke  away  from  the  parent  faith  at  an  early  date  and 
became  a  distinct  relijiion.  It  is,  like  Buddhism,  an 
atheistic  system.  The  supreme  reli«iou>  aim  of  the  system 
is  to  free  the  s<nd  from  matter  Its  chief  dextrine  is 
that  there  are  souls  in  ivcry  |>.irtii  le  oi  »arth.  air.  water 
an<l  lire,  as  well  as  in  men.  .inimals  and  plants;  and  its 
I'lrst  ethical  precept  is.  Do  not  destroy  life.  In  conse- 
quence, the  Jain  lias  to  a\n\  many  rules  in  onler  to  avoid 
taking  life  in  aii\  of  its  forms  Another  of  the  orinin.il 
beliefs  is  that  the  endurance  of  .lusterities  is  a  great  help 
towards  salivation  From  the  V(  ry  beninning,  the  mm- 
munity  was  divided  into  monks  and  laynu-n.  the  former 
alone  subjei  linn  them>el\es  to  tin  -everest  distipline.  In 
Jainistn  the  nnli.ik.ir.i^  hold  the  place  which  the  Huddhas 
hold  in  Buddhism.  By  the  Christian  era  the  Jains,  like 
the  Bud(llii->1>,  had  hes^un  to  um  idoU  Images  of  the 
Tirth.ikani>  are  wor>hipped  in  their  tempies. 

The  a!")ve  brief  anounf  of  the  ri>e  of  Jainism  i*  drawn 
from  the  writings  of  \Ve>UTn  schol.irs  who  have  studied  the 
original  authorities.  Hut  then-  is  a  group  of  scholarly 
Jain-  wlio  do  in  it  icvept  these  statementi.  Fluir  account 
of  the  hi^tiiry  nms  as  follows 

Tin  J.iiii  sy-teir  w.i-  founded  in  Ayodh\  i  unt  'Id  ages  ago  by 
k.-hahha.  It  •v.-i>  reformed  by  IVir-^anith  in  the  eighth  een- 
tury.  The  la»t  reformer,  Malia\ira,  rose  in  the  M\t!i  ceiiuiry 
Jaini^n,  has  been  a  rival  ui  lluiduisni  from  ttu  !»tginni.'  ^. 


FLXL  DEFKNTK  OF  THK  OLD  RELKIIONS       jJ5 


All  my  information  about  mtKltrn  movements  among 
the  Jains  I  owe  to  twt)  friemls,  Mrs.  Sinclair  Stevenson  of 
Rajkot.  Kalhiawar.  and  Mr.  J.  L  Jaini.  Harrister-al  Law. 
Mr  Jaini  has  revised  and  aiie|>te<l  as  torreit  the  whole 
of  my  essay  from  this  |M)int  onwards. 

At  an  early  date  the  Jain  lommunlty  broke  into  two 
sects.  What  divided  them  was  the  (luestion  whether 
Jain  monk-,  should  wear  clothes  or  not;  and  the  names 
of  the  se(  ts  still  indicate  this  difference.  One  sect  is  called 
f^vctamliara,  that  is,  clothed-in-white ;  the  other  DiRam- 
bara,  that  U.  i  lothed-in-atmosphere,  because  their  monks 
wear  no  clothes. 

After  the  Christian  era  the  Jain  community  seems  to 
have  grown  rapidly  in  numbers  anti  influence.  They  were 
prosperous  and  wealthy  business  people.  In  various  parts 
of  India  they  obtained  royal  patronaRe,  and  abundance  of 
resounts.  in  both  the  North  and  the  South  there  are  re- 
mains of  architecture  from  the  early  centuries  which  show 
that  the  se<  t  \va>  very  prominent.  They  liad  numerous 
scholars  who  treated  a  great  literature  on  the  original 
saircd  books  of  the  sid,  and  also  cultivat«<l  with  success 
all  the  Miences  which  were  current  in  India  in  media-val 
times. 

Hat  their  power  w.is  broken  in  the  South  by  the  rise  of 
(lu  Ai\  aite  .in.l  Vi>hnuite  sect-, ,  and  at  a  later  date  the  same 
(auM  .ttadily  weakene<l  and  depressed  them  in  the  North. 
It  Slims  clear  that  for  many  centuries  th«Te  has  been  a 
luiuiiuiuus  drift  of  the  Jain  population  into  Hinduism; 
while  Hiiiihi  thought  and  practiie  h.ive  as  con.inuously 
fouml  their  way  into  Jain  temi)les  and  homes.  In  Svetam- 
bara  temples  to-day  the  ministrants  are  u-ually  Hindus; 
and  nearly  all  Jain  families  call  in  Hralimans  to  a.-sist 
them  in  their  domestic  ceremonies, 

'Hie  steady  drift  towards  Hindui-m  is  still  in  progress,  as 


■it 


3a6     MODERN    RKLIGIOL'S    MOVKMENTS    IN    INDIA 

the  following  table  will  show.  The  three  last  Ke(M>rlH  of 
the  Census  of  India  give  the  (uUuwing  as  the  ligures  for  the 
Jain  population : 


l()Ot 

1911 


1,500,000 
i,U4.ooo 
i,i4.S,ooo 


In  147?  AD.  n  m<»vement  arose  amongst  ^vetftmlwra 
Jains  in  Ahm.ihadad  against  idolatry,  with  the  result  that  a 
group  broke  away  and  formed  a  non-idtilatrous  sect.  They 
are  called  Sthanaka\asls.  The  three  sects,  Digambaras, 
Svetimbaras  ami  StliAnaka\i1>Is,  di\i<le  the  Jain  com- 
munity fairly  i  \enly  between  th'-m,  each  numlaring  about 
400.000  souls. 

Colebrooke  published  a  certain  amount  «)f  information 
about  the  Jain  Mct  early  in  the  ninelecnih  (entury,  but 
their  early  history  was  not  undersl'Mwl  \mtil  the  I'aii  iittra- 
ture  of  ("eylonese  Hud<lhism  iM-came  available  towards  the 
end  of  the  century.  A  number  of  the  Jain  texts  have  Iwen 
translated  into  I'.ngli^h  in  recent  years,  and  many  Jain 
inscription>  ha\e  been  dei  iphered  ;  but  mut  h  still  remains 
to  be  done  to  make  the  history  and  the  teaching  of  the  sect 
fully  intelligible. 

2.  Jain^  began  to  take  advantage  of  Western  education 
both  in  hengal  and  in  H<ind>ay  abr.nst  as  early  as  any  other 
community,  and  they  have  prospered  exceedingly  in  bu.si- 
ness  under  Briti>h  rule  They  are  a  very  wealthy  ((im- 
munity. The  pcirl  iradr  of  the  Kast  is  almost  altogdher 
in  their  own  li.ind--  licncc  J.iiii-  ,ire  s(attere«|  in  many 
parts  of  till  World  n«il.ibl\  in  Britain,  Frame  and  South 
Afriia.  (hie  Jain  li.i-  rt(«i\t<i  tin  honour  of  knighthcNxl. 
Sir  Vasonji   1  ricumji  "f  Rdinb.iy. 

Yet  the  better  mm  nf  the  (ommunity  are  dee|>ly  con- 
scious lliat  the  J  litis  an  in  a  vi  ry  perilour^  [losilion      The 


KILL  DKHMK  «>!•   TIIK  <»I.U  KKl.UilONS       J17 

fnllowinR  f|UoUti.mA  will  »h«.w  what  M>mf  of  the  Icadcrt 
think  : 

Arr  wc  on  our  way  to  attain  that  Irvrl  ..f  lif.  ?  I  think  wc 
ar.  not  Firstly,  tK-«auM,-  wc  arc  clttimllinn  <l..wn  y.ar  a(nr 
yt.ir.  Sriondly,  our  liltU'  .omnuinity  !•*  a  hou«K-  .livi.litl  aKain»t 
ilM-lf.  Thir.lly,  >»»•  havr  rniunil  our  (wiwir  to  th«-  lowest  limit 
\>y  cuttinn  ih  •  nmimunity  int<)  numUrlt ss  uiili?* ' 

Man-  ihi-  IxHly  of  JainiMn  i*  in  a  viry  l>a<l  way  It  i»  not 
only  ill,  l.ut  iHThaps  it  h  alrta.ly  lif^•l.•^^.  Knowlr<lKf  of 

Jaini^m  is  almost  i-Mimt.  V.ry  fiw  oritsinal  ttxts  an-  f%tant  i 
tht-y  arc  unk.i..wn  lu  thr  Jaina  masst-.  rvi-n  to  their  learned 
leaders,  ant!  an  Mrs  rarely  rea.l  ever,  in  private,  not  to  ^n-ak  of 
pul.lic  meetings,  ihe  spirit-,  il  or  rather  anti-.pirilual  (.kkI  of 
the  masse-i  is  derived  partly  from  .rude  half  Jaina.  half  m.n- 
Jaina  truths  or  half  truths  ami  partly  su|Hrstiiions  ujK.n  «!.uh 
their  lives  are  based  in  our  town,  ami  villages.  Ihe  Jama 

con.munily  i>  dyin« ,  |Krh.ips  it  is  already  dead;  at  any  rate 
its  eontlition  is  very  serious.' 

In  (..nseipurue.  a  keen  desire  for  oru.ini/.ation  an<l  reform 
hef^an  to  manifest  itself  ahoiil  iH.>o.  and  r.ither  valuable 
results  have  f..lluwed.  I  h.  re  ha>  Ixt  n  no  nu.vemenl 
.reated  r..mparable  with  the  Hrahma  S.miaj  or  the  .\r>a 
Samaj  i  nor  have  the  Jains  had  noteworthy  Ua.Urs  like 
Ram  M..han  Kay  or  Dayfmimla  Sarasvall.  Vet  for  the 
last  twenty  years  there  have  Inen  groups  of  y<.unn  men  who 
have  earnestly  worke.l  for  the  ujiliflinK  of  the  lommunity, 
ami  there  has  been  one  Jain  Ua.Ur  who  is  well  worthy  of 
mention  here 

This  notabU  man,  Raj.handra  Kavjibhai,'  was  a  Sthana- 
kavAsi,  and  was  burn  in  Niorvi  Stale,  Kathiawar.  in  1SO8. 
He  re.cived  no  Kn^'lish  edutation  lie  was  a  jeweller  in 
BomlMV  for  si>nu-  tijiht  or  nine  years  ami  died  in  njoo. 

>  nii;,imh,ir  liiii.  Kartik,  loftf),  p  _U- 
•  /„■,.<  (,i  ,;(,.  May.  iijii.  1>1'  74  75- 
•Svc  hi    |">rl.Mit,  ri.ae  XI    l.i'ini,'  paRC  ,?-6. 


■J;.. 


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^4r■ 


r.^K; 


.-   f 


zr-- 


itS     MiUJKRN    REUGIOUS   MOVKMI.NTS    IN    INDIA 

He  w  >  ft  Riflol  man  and  a  pcR-t,  an«l  »o  l»  usually  caUo«l 
Raji  liaiiiira  Kavi:  "KaNJ"  mean-*  |HK-t.  A  gtMnl  ilral 
«(  hin  m(]ti(nir  wan  «luc  U»  his  cJitraotilinary  mt-mor)-  whi«  h 
t  i).i!ilf<l  him  lo  attrn<l  to  i>m-  humlrnl  lliin^s  at  i>mc.  He 
wa>  a  rrfornuT,  and  >'i't  morr  of  an  iilr.ili'.f  ihan  n  rcfiirmrr 
Althinitth  a  SthAnaka\.\■^l,  hf  was  !mi  raKtr  •«>  •>«•«•  the  thru- 
sti  l*  tinili'l  that  he  umhI  to  say  there  was  no  harm  in  wor- 
shipping ill  a  f^Mtflmhara  temple  lie  «le(lar»-<l  that 
neiftu  r  mtirii  i'uUA)  nor  mumali  (munih  t  loth  ')  led  to  moksii 
(nleaM'l  but  a  hihh\  life  lie  held  that  the  moral  ideal 
(inderl>inK  the  let;ends  was  the  K^eat  ihinn.  not  the  legends 
ihemjMlves  He  thus  sought  to  wi.iken  the  religioll^  san( - 
tion  of  old  » U'sfom'i  rath"  r  Ih.m  to  |iri>dui>  any  inmiediale 
an<l  radii  al  (  hange  in  londuit.  i  he  following  quotation 
givt-i  hi>  attitude  towanl-  reform  : 

Hi'*  xiewx  on  ilie  -mh  iai  an<l  [Ktlitii  al  «|ue^tion*  of  the  day  were 
litMral  He -ai<l  ilial  there  oukIiI  ntii  t"  I'e  aiiythmx  like  i  a'^le 
di^tinc  1 1, Ills  aiiiotij!<it  the  Juiii'*,  a-t  tlioM-  v*lio  were  Jain-t  v\ere  all 
ordered  lo  UmcI  u  >inular  life.  Ani'ti^  all  tde  agt  tuie>  for  ref<»rni, 
he  a^M)ine<l  ilu  lii^he^l  plaee  to  ihe  relijjiou"  reiomier,  workiitj; 
with  the  purot  of  niiiti\e*>  and  without  o>letitatioii.  |iv  fuuini 
fault  v\ith  the  rflininu>  liai  lirr»  <>(  the  present  tlay,  l»eiau-i 
they  i)rea(hed  Metari-mi^tn,  diil  i.  .1  realise  the  thangt-  of  ih. 
tinu'^,  an<l  often  forijot  thi  ir  real  sphere  in  ihi-  de>ire  to  priKJaitii 
iheniseives  as  iiviiliir\  lintariiati'm  nf  (.inj  and  arrogated  |o 
iheniselxes  |K>wer»  whiih  tiny  'li'l  nut  |M>sf,«s>«  In  his  later 
years,  it  was  clear  that  he  wa-  pri  paring  to  lultil  his  life's  mission 
in  that  tapaiily  Hut  unfortuiiatelj  tiealli  intervene<l  an<l  the 
mission  remained  uidullilled.' 

As  a  result  of  English  educalinn  and  the  iiifhume  of  sut  h 
advanced  men  as  Kavi.  there  is  a  lommon  leaven  workiii  - 
throughout  the  Jain  community,  and  espttially  among  ll  ■ 

'  Thf  '-niilh  1  l<ilh  is  »i)rn  liy  J-mi  j-tttiis,  lest   thry  should  in.iilMr 
I     ill>  sH.i ..iiw  an  in  <'i  t 

'  PioHtrr,  .'.'nil  M.i\ ,  ppi 


!»▼▼   ■ 


ULL  DKFKNri:  OF  TIIK  OLD   RILK.loNS       _\u) 

f«lu..-ite«l  men      Thit  m-w  spirit  niiUiifr<kl»  il-w-K  in  various 
\\.4>->.  rir<*l  of  all,  in  »«•  tarian  lonfcrrnvi-* 

V  Thi-  l)i«ainbara  in-tt  win-  lir>t  in  thi'  UrUI  Thry 
held  thtlr  Jinit  annual  (  »mf«Tcn« r  about  iH«;t  A  year  or 
ciKh'*"'"  moiilh"^  latrr,  a-*  a  result  of  thf  work  of  ihr  ('nn- 
frrt-nrr.  a  Kfoup  "f  tin-  younK«r  mm  Ih  lon^inK  fo  all  the 
three  M( )  orK.ini/«<!  ihcniMlvcs  a;*  thr  Jain  \'ounjj  Men's 
AHMKialion  'Hurl  in  n/oi,  the  SvelAmbara  <«<  I  b«'Kan  U) 
hold  u  (onferente,  and  the  SthAnakav.1>h  followed  in 
l()o6.  '11  »e  three  nettarian  »onftren«es  have  provt-tl  on 
the  whole  the  most  NUneiNlul  >>f  all  the  efTort*  made  <lurin>{ 
this  [H-riiKl ;  but  a  H"*"'  deal  has  alMi  been  tlone  by  loial 
group-i  unionne«tt<l  with  any  «i>nferenie;  ami  it  is  prob- 
uble  that  in  the  future  still  K'^«'»ter  thinKs  will  Iw  aemm- 
plished  by  those  wh«i  are  sieking  to  unite  the  three  setts 
in  one 

Iht  aims  whiih  the^i'  orj.'ani/~itions  have  in  view  are,  in 
the  main,  to  unite,  slren^'lhen  arwl  build  up  the  lornnumily, 
M)  that  individu.ils  may  not  <lrift  away  from  it,  au'l  tc» 
intPMluie  sut  h  education  an<l  fresh  life  as  will  ada|)l  the 
Jains  to  modern  eonilitions.  All  parties  seem  to  remnnizc 
that  these  K't'at  ends  tannot  Ix'  achieved  unless  their  reli- 
gious teachers,  whether  siiJ/tus  (celibate  ascetics)  or  priests, 
receive  a  j{«mm|  nKnlern  education,  so  us  to  enable  them  to 
lead  the  conmiunity  in  the  dillu  ult  circumstances  of  to-day, 
and  to  meet,  on  the  <ine  hand,  the  assaults  of  materialism, 
and.  on  the  other,  the  criticism  of  the  Arya  Samaj  ami  of 
Christianity.  Jains  want  their  sikdhus  to  become  edu- 
cated, capable,  modern  men  like  mis^iionaric  .  All  realize 
also  that  it  is  of  the  utmost  imjHjrtanto  that  the  boys  and 
girls  of  the  community  should  receive  not  only  a  modern 
education,  but  such  religious  an«l  moral  training  as  shall 
make  them  gtM^i  Jains.  There  is  also  a  clear  realization 
that  the  old  religion  must  be  uplifted ,  but  as  to  how  this  is 


[I 


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MKROCOTY    RKMUTION    TIST   CHART 


(ANSI  ond  ISO  TEST  CHART  No    2 


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1.1 


132 


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ii 


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f?'5)    ?8e  -  ^989   -  fo 


330     MOJ.ERX    RELIGIOUS    MOVEMENTS    IN    INDIA 

to  be  done  there  is  no  unanimity.  The  policy  advocated 
by  the  educated  young  men  is  a  good  deai  different  from 
that  favoured  by  conservatives,  whether  sadhus,  priests 
or  hiymen. 

The  chief  methods  employed  by  the  various  organizations 
are  (a)  institutions  for  giving  a  religious  education  to  the 
sadhus  and  priests,  (/))  hostels  for  students,  in  which  each 
student  is  required  to  study  Jain  books  and  live  a  Jain  life, 
(c)  newspapers  in  the  vernaculars  and  in  English,  (d)  the 
publication  of  literature,  both  the  ancient  sacred  texts  and 
modern  books,  and  (c)  the  introduction  of  religious  and 
social  reform.  We  had  better  now  look  at  the  leading 
organizations  in  turn. 

4.  The  All-India  Digambara  Jain  Conference,  Bharatvar- 
shiya  Digambara  Jain  Mahasabha,  the  office  of  which  is  at 
Khurai,  C.P.,  was  founded  about  1893.  It  has  proved  a 
very  useful  organization ;  yet  it  has  had  its  difficulties. 
At  the  annual  gathering  at  Muzaffarnagar  in  191 1  there 
was  a  tremendous  dispute,  which  ended  in  a  suspension 
of  the  Conference.  Later  on  peace  was  made.  It  has 
succeeded  in  creating  several  valuable  institutions,  nota- 
bly the  Syadvada  Mahavidyalaya  at  Benares,  in  which 
the  priests  of  the  sect  receive  something  of  a  modern 
training,  an  orphanage  in  Delhi,  a  number  of  Hostels  in 
various  parts  of  the  country,  and  a  Widows'  Home  in 
Bombay.  The  Digambaras  support  a  number  of  news- 
papers, the  Digambara  Jain,  a  monthly  magazine,  published 
in  Surat,  and  containing  articles  in  several  languages,  the 
Hindi  Jain  Gazette,  the  Jain  Milra,  and  a  woman's  paper 
called  the  Jain  Xdri  Hitkdri. 

5.  The  Svetambaras  met  for  the  first  time  in  Conference 
at  Marwar  in  1903,  and  they  have  met  seven  times  since 
then.  The  Conference  has  an  office  in  Bombay,  and  issues 
a  paper,  the  Conference  Herald.     Books  for  the  moral  and 


FULL  DEFEN'CE  OF  THE  OLD   RELIGIONS       331 


religious  training  of  Jains  in  school  ami  college  are  being 
produced  in  five  grades.  Hostels  for  students  have  been 
organized  in  several  places,  and  a  training  i ollege  for  sSdhus 
at  Benares,  the  Yasovijaya  Jain  Palhsal.i,  in  which  they 
receive  an  Knglish  education  and  a  training  in  the  sacred 
books.  The  Conference  has  also  undertaken  to  index  the 
books  in  the  Treasure-houses,  i.e.  libraries,  at  Cambay, 
Jessalmir,  Patan,  ar.d  elsewhere.  This  work  is  attended 
with  considerable  difficulty,  owing  to  the  Jain  habit  of 
concealing  their  sacred  books. 

One  of  the  chief  points  of  Jain  devotion  is  the  building  of 
temples.  These  arc  not  erected  to  meet  the  needs  of  the 
population,  but  as  works  of  piety.  Consequently,  there  are 
vast  numbers  of  Jain  temples,  quite  out  of  proportion  to 
the  number  of  Jains.  The  Conference  sees  to  the  restora- 
tion and  repair  of  the  most  important  of  these. 

Like  Hindus,  the  Svetambara  Jains  have  discovered  that 
a  large  amount  of  the  income  of  their  temples  is  misused,  and 
various  plans  are  being  tried  by  the  Conference  to  rectify 
the  matter.  At  I'alitana  and  Junagadh  Committees  have 
been  formed  to  supervise  the  disbursement  of  these  monies. 
There  is  a  desire  among  certain  laymeii  to  lessen  the 
prominence  given  to  idol- worship.  Two  well-known  men 
ventured  to  publish  something  on  this  subject  about  five 
years  ago,  but  the  result  was  a  storm  of  opposition,  which 
has  not  yet  died  down. 

Laymen  are  also  rather  eager  to  lessen  the  power  of  the 
sadhus  in  the  Conference,  because  they  are  uneducated 
and  reactionary.     This  too  has  led  to  quarrelling. 

Svetambara  laymen  are  doing  a  good  deal  of  useful  work 
apart  from  the  Conference.  They  issue  four  or  five  monthly 
papers,  and  one  vernacular  fortnightly,  the  Jain  Sasatia, 
published  at  Benares.  They  also  are  doing  what  they  can 
in  the  way  of  bringing  out  versions  of  their  Scriptures,  and 


i  'I 


§ 


,vM 


5...: 


V 

m 

1 


332     MODERN   RELIGIOUS   MOVEMENTS    IN    INDIA 

revising  and  correcting  them.  Rich  merchants  provide 
the  necessary  funds.  They  depend  a  good  deal  on  Enghsh 
and  German  scholars  for  the  work  of  ediiing  and  translat- 
ing these  texts. 

6.  The  Sthanakavasis  met  first  in  Conference  m  190G. 
The  office  of  Conference  is  at  Ajmere,  and  their  paper  is 
called  Conference  Prakdsh.     The  subjects  discussed  at  the 
Conferences    fall    under    the    following    heads,   education 
(boarding  schools,  religious  education  for  boys  and  girls 
orphanages,    a    training    college    for    teachers),    hbraries 
publication  of  sacred  texts  and  a  proposed  union  of  all 
Jains.     Though  idolatry  is  the  subject  on  which  this  sect 
feels  most  keenly,  it  is  never  mentioned  in  Conference, 
because  there  are  always  members  of  the  other  sects  present 
whom  they  do  not  wish  to  offend.     Many  feel  also  the  need 
of  dealing  with  caste,  but  they  do  not  venture  to  raise  the 
question.     Certain   other   aspects   of   social    reform    are, 
however,  eagerly  pressed.    A  Jain  history  from  the  Sthan- 
akavasi  point  of  view  is  being  prepared.     The  Conference 
sends  out  itinerant  preachers  to  acquaint  the  people  with 
the  decisions  of  Conference  and  to  collect  fourpcnce  from 
every  house  towards  the  expenses  of  the  annual  gathering 
and  the  preaching  scheme. 

Outside  the  Conference,  small  groups  of  Sthanakavasis 
are  doing  useful  work.  In  many  towns  and  large  villages 
Ubraries  are  being  founded.  They  are  meant  specially  for 
Jain  books,  but  secular  works  are  also  admitted.  Local 
Jain  societies  establish  hostels  for  Jain  boys,  and  0;  range 
for  reUgious  teaching  to  be  given  an  hour  before  the  ordi- 
nary schools  meet.  A  monthly  paper,  the  Jain  Ilikahi, 
is  supported ;  and  another  is  being  started.  The  objects 
sought  by  these  papers  are,  to  remove  the  superstitions  and 
increase  the  knowledge  of  the  people,  and  to  insist  on  a 
higher  standard  of  training  for  sadhus. 


ijVC-lflC  'a^  ?    .■*■ 


FULL   DEFENCE  OF  THE  OLD   RELIGIOMS       m 


7.  But  the  more  advanced  men  are  by  no  means  satis- 
fied with  what  is  being  done  in  the  Conferences  belonging 
to  the  three  sects.  They  feel  that  the  three  groups  must 
become  united,  if  the  community  is  to  survive,  and  that 
there  is  far  greater  need  for  reform  and  modernization 
than  the  average  Jain  realizes.  The  following  quotations 
will  show  what  these  leaders  think  : 

Obviously  our  orthodox  people  arc  very  anxious  about  our 
religion ;  and  could  they  grasp  the  situation,  \vc  should  not  be 
far  from  a  satisfactory  solution  of  the  crucial  problem  of  Jain 
progress.  The  failure  of  the  orthodox  is  due  to  one  cau.se. 
They  are  attempting  the  hopeless  task  of  transforming  the 
twentieth  century  into  the  days  of  Shri  Mahaveer.  They  would 
forget  the  history  of  twenty-six  centuries.  By  founding  Path- 
ashalas  of  the  primeval  type,  they  would  think  of  producing  our 
Akalanks  and  Xikalanks.  What  is  the  result  ?  They  hardly 
attract  any  intelligent  boys  to  these  antiquated  seminaries  and 
after  years  of  arduous  toiling,  they  tind  themselves  as  far  from 
their  ideal  as  ever  before.  The  experience  is  discouraging  not 
only  to  the  orthodox  but  to  every  one  who  cherishes  the  sublime 
hope  of  vivifying  Jain  ideals. 

What  is  the  remcd>  ?  To  my  mind  it  consists  in  modernis- 
ing the  institutions  where  we  have  to  train  up  typical  Jain 
spirituality  through  the  ages  to  come.  That  is  not  done  by 
the  absurd  insertion  of  a  few  readers  or  book-keeping  in  the 
curriculum  of  our  Pathashalas.  The  aim  of  these  nurseries  of 
Jain  lives  ought  to  be  to  associate  the  best  in  the  discoveries  of 
the  West  with  the  highest  in  the  lore  of  the  past.  They  should 
be  Colleges  in  which  the  Jain  boys  would  imbibe  Jain  principles 
in  their  beet  form  and  yet  would  become  able  to  hold  their  own 
against  the  literary  and  scientific  savants  of  the  west.  Such  should 
be  the  place  from  which  Jain  types  would  be  evolved— types  that 
shall  not  be  at  a  disadvantage  in  any  walk  of  life  and  shall  yet 
live  up  to  Jain  ideals.    That  would  be  the  Aligarh  of  the  Jains.' 

Like  certain  Muhammadan  leaders  whom  we  have  men- 
tioned above,^  these  men  think  it  necessary  to  lay  stress  on 

>  Digambar  Jain,  Kartik,  1969,  pp.  33-34-  '  P-  98. 


n 


y*1 


i 


334     MODERN    RELUUOLS    MOVEMENTS    IN    INDIA 

the  spirit  of  Jainism,  rather  than  on  the  literal  observance 
of  all  the  <)1<1  rules.  Here  is  an  attempt  to  state  what  the 
spirit  of  Jainism  is : 

Well,  then,  what  is  the  Li^ht  left  in  our  custody  by  Lord 
Mahavira?  .  .  .  Urielly  liuracterised  the  Light  teaches  us 
(i)  Spiritual  indipendence  vvhicr.  connotes  individual  freet'.om 
and  unlimited  resp()n>il.)ility.  The  soul  depends  ujwn  none 
else  for  its  progress,  and  none  else  is  responsible  for  the  degrada- 
tion and  distress  which  the  soul  may  be  affected  with.  .  .  . 
{2)  It  teaches  us  the  essential  universality  of  the  Brotherhood 
of  not  only  all  men  but  of  all  that  lives.  The  current  of  life  in 
the  lowest  living  organism  is  as  sacred,  subtle,  sensitive,  mighty 
and  eternal  as  in  Juliet,  Cleo()atra,  Ca-sar.  Alexander,  Christ, 
Mahomet,  and  Lord  Mahavira  himself.  This  is  the  undying 
basis  of  our  fraternity  for  all.' 

This  advanced  group  became  organized  in  1894  or  1895 
as  the  Jain  Young  Men's  Association.  It  is  now  called 
the  Bharata  Jaina  Mahamandala,  or  All-India  Jain  Associa- 
tion. Its  otTice  is  in  Lucknow,  and  it  is  governed  by  its 
Officers  and  a  Managing  Committee.  The  chief  officer  is 
the  General  Secretary,  but  he  is  assisted  by  three  Joint 
Secretaries,  one  from  each  of  the  three  sects.  The  objects 
of  the  AssiH  iation  are  : 

(a)  The  union  and  progress  of  the  Jaina  community. 
(6)  The  propagation  of  Jainism. 

The  Association  holds  an  anniversary,  usually  about 
Christmas.  There  are  also  provincial  and  local  organiza- 
tions affiliated  to  the  main  body.  Special  men  are  told  off 
to  do  departmental  work  of  several  types,  one  of  the  most 
prominent  being  female  education.  The  Association  issues 
a  monthly  magazine  in  English,  the  Jain  Gazette. 

1  Pimmbar  Jail.  Kartik,  igbg,  pp.  26-27- 


FULL  DLILN'CE  OF  THE  OLD   RLLKilONS       j<5 


The  Associiitiuii  has  Intn  i)i(iiliarly  active  luring  the 
last  three  years.  The  energy  of  Mr.  J.  L.  Jaini,  Harrister- 
at-Law,  has  proved  of  very  great  value  to  it  in  various 
directions.  In  iqio  the  International  Jain  Literature 
Society  was  founded  in  London.  All  the  'eading  Jains  in 
Europe  and  all  the  chief  F.uropean  Jain  scholars  have  hc- 
rome  members.  They  propose  to  edit  and  publili  Jain 
literature.  In  iqii  the  Rishabha  Brahmacharya  Asrama 
was  founded  at  Meerut  for  the  training  of  sadhus.  The 
same  year  a  branch  of  the  Jain  Literature  Society  was 
formed  in  India  ;  and  the  Central  Jain  Lil>.ary  was  founded 
at  Arrah  in  Behar,  for  the  purpose  of  collecting  books  and 
manuscripts,  it..d  cataloguing  J.iin  literature.  The  Library 
issues  a  monthly  magazine  in  Hindi,  which  is  nanu<l  the 
Jaitta  Siddhdnta  Bhdskara,  and  is  published  in  Calcutta. 
Finally,  as  these  words  are  being  written,  August  24, 
1913,  the  Mahavira  Brotherhood  i.;  being  founded  in 
London,  for  the  purpose  of  uniting  Jains  resident  in  Europe 
and  helping  them  to  live  the  Jain  life. 

It  may  be  well  to  notice  that  books  in  English  are  being 
pubhshcd  by  Jains  to  introduce  Jainism  to  Europeans. 
Of  these  we  may  mention  an  Introduction  to  Jainism,  by 
A.  B.  Ldtthe,'  M.A.,  Jainism  in  W'cstrrn  Garb,  as  a  Solution 
to  Life's  Great  Problems,^  by  Herbert  Warren,  an  English- 
man who  has  become  a  Jain,  and  a  third  volume  by  Mr. 
J.  L.  Jaini,  which  is  about  to  be  issued  by  the  Jain  Literary 
Society. 

Modern  Indian  religious  mo\'emenls  fmd  very  close 
parallels  among  the  Buddhists  of  Burma  and  Ceylon; 
but  my  knowledge  of  the  religion  and  of  the  local  condi- 
tions is  too  scanty  to  enable  me  to  sketch  the  religious 
situation  in  those  lands  with  accuracy. 

'  Bombay,  Natha  Rangaji,  1905.     ■  Mudr.i  ,  Tlmmpson  &  Co.,  low,  is. 


-I    '1 


I 


■^ 


.~'...  ^>-:v-" 


1^ 


336     MODERN   RELIGIOUS  MOVEMENTS  IN  INDIA 

9.  The  Sikhs 

1.  Nanak  (1469  1:38).  the  founder  <.f  the  Sikh  sect,  was 
a  disciple  of   the  famous  teacher  Kablr.     Kxcept  in  two 
matters,  his  system  is  practically  identical  with  that  1/ 
many  other  Vaishnava  sects.     It  is  a  theism,  and  the  main 
teaching  of  the  :  mnder  is  highly  spiritual  in  character. 
Yet  the  whole  Hindu  pantheon  is  retained.     The  doctrine 
of  transmigration  and  karma  and  the  Indian  social  system 
remain  unaltered.     The  guru  holds  the  great  place  which 
he  has  in  all  the  later  Vaishnava  and  Saiva  systems.     He  is 
not  only  a  teacher  but  a  savii)ur,  and  receives  worship. 
The  two  points  on  which  Kabir  and  Nanak  were  unlike 
earlier  teachers  were  these:    they  condemned  the  whole 
doctrine  of  divine  incarnations;   and  they  never  ceased  to 
protest  against  idolatry,  thus  preventing  their  followers 
from  using  Hindu  temples.     On  one  other  point  the  two 
men  seem  to  have  been  agreed :    they  did  not  wish  their 
followers  to  become  ascetics,  but  advised  them  to  go  on 
with  their  ordinary  avocations. 

Since  the  guru  held  such  a  great  place  in  Nanak's  teaching, 
it  was  necessary  to  appoint  another  man  to  succeed  him  at 
his  death.     Nine  gurus  were  thus  app»>inted.  one  after  the 
other ;  and  the  scries  would  have  gone  on  indefmitely,  had 
it  not  been  for  a  momentous  change  introduced  by  the  tenth 
guru.     Nanak  had  left  behind  him  a  liturgy  for  the  sect 
called  the  Japji,  and  also  a  considerable  body  of  religious 
poetry.     In  this  matter  he  was  like  many  of  the  teachers  of 
North  India  who  lived    before   him.      These  poems  were 
carefully  treasured  by  the  Sikhs ;  the  second  guru  invented 
the  Panjabi  alphabet,  called  Gurumukhi,  as  the  script  for 
them;    and  the  fifth  guru  gathered  them  together  and 
made  a  book  of  them,  including  also  a  large  number  of 
pieces  from  Kabir  and  fifteen  other  saints.    This  volume 


FULL  DEFENCE  OF  THE  OLO  RELIGIONS   ^7 

i^  called  the  Adi  Cranlh,  or  "  Original  H.xik  "  The  tenth 
guru  added  a  great  deal  of  fresh  malerial ;  and  the  result  is 
the  Cranlh  Sahib,  or  Noble  Book  of  ihe  Sikll^  Uvfore  he 
died,  this  guru  told  the  Sikhs  that  they  must  nt)t  a|v,)oint 
another  guru,  but  must  take  the  (iranth  for  their  j,'uru. 
Since  that  time  this  sacred  book  has  been  the  centr«'  ami  the 
inspiration  of  the  sect. 

But  (iovind  Singh,  the  tenth  guru,  introduced  another 
change  of  still  greater  imi)ortance.     At  the  lime  when  he 
was  Sikh  leader,  at  the  emi  of  the  M-venteenlh  and  the 
beginning  of  the  eighteenth  century,  Aurang/.eb.   the  last 
great  Mughal  Emperor,  was  pressing  the  so  t  ver>'  hard. 
He  did  all  in  his  power,  by  means  of  persecution  and  admin- 
istrative pressure,  to   turn  them   into   Muslims.     Govind 
Singh  had  the  genius  to  perceive  how  the  Sikhs  could  be 
organized  so  as   to  be  able  to  resist   the   Mughals.     He 
formed  all  those  who  were  willing  to  enter  into  a  covenant 
with  him  into  what  he  called  the  Khdlsa.     The  ceremony  of 
initiation,  Klianda-dirdliiii  Baptism  of  the  Sword,  gave 
it  a  religious  character.     Within  this  league  Caste  disap- 
peared, and  each  man  became  a  warrior,  vowed  to  fight 
for  his  faith  to  the  death,  and  to  regard  ever>-  other  member 
of  the  league  as  a  brother.     They  called  themselves  "Lions," 
each  adding  the  word  Singh  to  his  name.     The  result  was 
an  army  of  heroes  as  unconquerable  as  Cromwell's  Iron- 
sides.    Certain   definite   customs   were    laid    upon   them, 
which  marked  them  off  from  other  men,  and  increased  the 
feeling  of  brotherhood  among  them.     Infanticide,  widow- 
burning  and  pilgrimage  were  prohibited.     Wine  and  tobacco 
were    proscribed.     The    consequences     were     two.      The 
Khalsa  became  strong  to  resist  the  Mughals,  but  their 
organization  cut  them  off  from  their  fellow-countr>'men, 
and  made  them  practically  a  new  caste. 

The  transformation  of  the  Church  into  an  army  produced 


-  M 


m 

I 


'mm^^, 


m'm^^3m^s^^?fL^^^ 


338     MODERN  RELKIUHS  MOVEMENTS  IN  INDIA 

another  tvil  result;  livinR  preaching  ceased  amonR  the 
Sikhs,  ami  their  reliKious  life  beK^'n  '•>  K"  «''»^"  "'"• 
<lui^m  IwKan  tci  reappear  amon^  them.  ThoiiKh  their 
founder  ha.l  condemned  the  <loc  trine  of  incarnatiiins,  they 
stK)n  came  to  regard  each  of  their  ten  gurus  as  un  Incarna- 
tion of  the  Supreme;  and,  in  spite  of  his  a<lvice,  orders  of 
ascetics  began  to  appear  among  them. 

The  re*  )gnition  of  the  Gr.nilli  Suliib  as  the  guru  of  the 
community  has  aNo  proved  unhealthy.  The  b<M)k  is  wor- 
shippe«l  like  an  Idol  in  ihe  Ciolden  Temple  at  Amritsar: 
a  priot  fans  it.  while  the  peoi)le  throw  otTerings  of  flowers 
to  it,  and  Ixw  down  l)»fore  it.  At  night  It  is  [)ut  to  Ix-d, 
to  be  waked  in  the  morning  for  another  <l:'y  of  worship. 
In  a  Sikh  monastery  in  Conjeeveram,  I  was  shown  the  altar 
where  firesacritue  is  regularly  performed  to  the  Ciranth. 
Nor  is  the  rule  against  pilgrimage  kept.  Here  and  there 
one  meets  groups  of  Sikh  ascetics  on  pilgrimage,  visiting 
all  the  chief  Hindu  temples.  When  aske<l  how  they,  as 
Sikhs,  opp«ised  to  all  idolatry,  go  to  idolatrous  temples, 
they  answer  that  they  go  to  look  at  the  idols,  not  to  worship 
them.  This  is  surely  as  clear  a  case  of  the  fascination  of 
idols  as  one  could  wish  to  have. 

After  the  fall  of  the  Mughal  Empire,  the  Sikhs  became 
organized  in  two  small  democratic  republics,  called  Taran 
Dal  ami  Budha  Dal.  Then  these  subdivided  into  twelve 
missils.  or  petty  states.  Finally,  Ranjit  Singii  united 
them  all,  and  became  the  king  of  the  Panj.ib.  He  ruled 
from  1800  to  1839.  To  their  religious  memories  and 
warlike  pride  there  was  thus  added  the  consciousness  of 

nationality. 

2.  Ranjit  Singh  had  been  statesman  enough  to  keep 
the  peace  with  the  British,  who  already  held  all  the  terri- 
tory to  the  east  of  the  I'anjab ;  but  he  was  not  long  dead 
before  the  Sikh  leaders,  in  the  i)ridc  of  their  old  military 


mtT^ 


;•»  »'-n*  ■.-•^t.'". 


f  I 


FIXL  UKFKNt  K  «H    TICI.  OLD  RKLKIIONS        330 

prowiss,  b«K:in  to  makt-  raliN  on  Urili-^h  ttrrilt)ry  This 
th«-  British  wouKl  not  i-mlurr  W.ir  fdllowul  in  1H4S,  and 
till'  Sikhs  wcrt-  «|cftMti<l ;  but  «vtn  tlial  w.i!i  not  ^ulVuitnt. 
They  woulil  not  kir|>  the  \k-mv.  limn-  .1  Mn»n<l  w.ir, 
in  184H  i84(>,  rcsul'ul  in  tht-  anmxation  of  thi-  Punjab  to 
British  Imlia. 

The  province  was  sinK»l;irIy  fi»rtunate  in  the  nriti>.h 
tjATiters  sent  to  administer  "t.  John  Lawrenie,  IvKiwarde-,, 
Nicholson,  MontKonuiy,  Reynell  Taylor  were  men  o( 
striking  iharaiter,  of  jjreat  lapaiity  ami  of  Cliristian  life, 
Hente  the  Punjab  reniaine<l  <|uite  loyal  throughout  the 
Mutiny  in  1857  185S;  and  the  Sikhs  have  been  one  of  the 
stoutest  and  most  valuable  elements  in  the  Imlian  army 
ever  since  the  annexation  of  the  province. 

.}.  Fresh  religious  intluences  tame  in  with  the  empire. 
Christian  missionaries  entered  the  province  in  i84<>,  and 
since  then  have  spread  all  over  it ;  the  Brahma  Samfij 
apjK-ared  in  Lahore  in  i8f),^;  the  Arya  Sanu'ij  be^an  its 
aggressive  and  stormy  career  in  1H77;  and  sime  i8(}8  the 
atheistic  Deva  Samaj  has  made  il>  inllueme  fell  not  only 
in  Lahore  city  but  in  some  of  the  countr)-  districts. 

4.  The  Sikh  community,  for  various  reasons,  has  tended 
to  become  weak  and  impoverished.  The  following  para- 
graphs are  from  their  own  paper : 

They  are  poorer  than  their  Hindu  or  Moslem  brothers. 
They  borrow  money  from  the  village  Sahttkars  or  money- 
lenders, to  carry  on  their  agricultural  occupation,  under  very 
hard  and  c.xuclin}?  terms.  All  grain  in  e.\ctss  of  their  bare  neces- 
sities is  siialched  from  them  by  some  device  or  another.  'A 
person  who  has  to  be  anxious  for  his  livelihood  cannot  aspire  to 
be  wealthy'  goes  the  Punjabi  saying.  Sikh  peasantry  could, 
therefore,  hardly  support  their  children  for  higher  education. 
There  are  very  few  Sikh  merchants  and  traders,  and  Sikh  bank- 
ing and  trading  companies  hardly  exist.  This  general  state  of 
poverty  prevailing  among  them  is  the  greatest  hindrance  in  their 


*>i 


m 


\^ 


ii  iiiiii ■idHiji'i  II Fi    I  w^i  II iiniii"    iiir  I niiiiiiii ii«iiii|iiiiiin  'ii'ii'i  ■iiiimii i  li ' 


340 


MODF.RN   RKLKilOlS  \U 


)Vr.Mi:NTS  IN  INDIA 


ami  pn 


->|>rrily,     Cabmilir*.  »uih  a* 


fitmi 


ne. 


way  to  pr'mrr»« 

I.M  uM..  pla«iu-.  ».ir.  It.  .  havr  ...l.i.u  i"  in...  .».,.....-  -.......•-. 

cti.»   .uul   rr...|.r.-.l   llH-  ...n.liii....  '«<    t».r   Sikht  imlcur.lMl.ly 

wrrtthi'il  II.. 

W.-  havr  ori.n  »Krn  .lr..win«  th.«  .ittrntu.n  ..f  <uir  lra.l.T^  t.. 
thr  ...mpar.itiv.l)  1....  k^..»r.l  .tat.-  -f  ,-.|...  a!i..„.  ..n.l  .la.ly  .1.- 
...M.inK  m..i.l»r  ..<  th.-  Sikh  ynur.K  m.n  aI...  muvc  InMruit.-n 
it)  ihr  pul.li.  aii.l  pri%atf  Mh.M.U  ..(  tin-  Punjab. 

With    thf   .l.ilini-   <>(   xpiritu:il    r.liKion   amonR    thim. 
th.  r.-  h:is  o.mr  t..  them  what  has*  n.mc-  to  i-vrry  "thcr  re- 
f„rn«..l    tlin.lu   w.l.   an   ..v.riH.w.rin«   trn.l.-n.y   t..  «lri(t 
huk  int..  ..r.lmarv  Ilin.lui.m      llatml  of  Muhamma.lans 
i,  tr.i.liti..nal  anmriK^t  th.m,  an.l  c,uiti'  .IronR  fnouRh  t.) 
innurn.r  ...n<lui t       Thi'  Uin.lu  community  U  \»K  an.l  m- 
nu.ntial ;    ami  Uin.lu  worship  i^  xhowy  ami  attra.  livf,  ami 
ai)p.aK  I.,  thf  f.dinu>.  whiU-  Sikh  worship  is  cxuT.lingly 
Mmplf.     Thi-rc   art  ..nly    four   plact-n  of   worship  of    any 
si/.-  Im  lon^jinK  t..  the  si-,  t  in  the  whole  ..f  the  Panjab.     F.)r  a 
long  time  very  little  was  .l..ne  to  strengthen  the     ikhs  in 
their   reliKion.     The  rhiefs   ten-le.l   to  Ixeome  roltl.     The 
GyMs.  or  learne.l  men.  who  knew  the  Granth  ami  inter- 
prete<l  it.  ha«l  lost  a  great  deal  ..f  their  fervour  and  learning. 
The  .Iri-    towar.ls  Hinduism  tliu..  be.ame  almost  irresist- 
ible     Mols  fouml  111.  ir  way  m)t  only  into  the  homes  of  the 
m...ple  but  int..  the  Sikh  temples.     Caste  crept  back,  ami 
all  the  .vils  of  Uin.lu  s.nial  life.     Education  was  not  m- 
crcasinR  imong  them. 

5.  Hut  the  new  forces  set  in  motion  by  the  BriUsh  Govern- 
ment Christian  N'issions  and  the  Samajcs  at  last  began  to 
tell  upon  the  Sikhs.  Above  all.  the  provocative  attacks  of 
Payanan.h   and   thr  .\r%-a  Samij   stirred  them  to  fury. 

\b«')ut  1800  a  body  of  refurmers  arose  amongst  them,  ami 
summoned  their  leaders  to  action  for  the  revival  of  Sikhism 

.r,A  ,\,.  „MUft!m»  of  the  community.     A  college  for  Sikhs 


'jVi'".r^.ii*VftWL" 


W^ 


H XL  DKFF.NCE  t)F  TIIK  OLD  RF.LK. ION'S       ^,1 


lUol  the-  Khalia  ColU'K*- 


was  fimn«lt<l    il   ArtifiNar      A 


untrtil  u-,«4Mlaji..niaUf.|  the  Chuf  Khal^A  Dlw.iri,  with  it". 
office  at  Amrit>ar.  wa-*  tmili«l.  an.l  lufal  a-*^..*  iatiuit,, 
lalk'cl  SitiKh  Sal>h«i».  wrrr  fi.rni.il  .  SI  ov»r  ihr  «imnlry  tor 
U»r  strttiKlluninK  ..ml  [uirilK  .ili.'n  of  Sikh  lid-  An  a^ila- 
l|..n  w.i»  -.larttd  In  faviiur  of  the  txUnMon  of  eUu»atit)n 
and  of  ■*()!  i.i!  reform 

Con-^Mirahh-  rtsullH  have  already  arJMn  from  ihi* 
reforming  |M)lt«y  A  wnkly  paptr  in  f'.nuli-^h,  ihv  Khdlul 
Advocate  was  slartt-d  in  lkh,  and  Mill  lontinucs  to  rxprrss 
the  vii-wt  «»f  thf  proKriH-^ivri.  In  iH(n)  thi-  liovcrnmmt 
of  India  lommi^M'inid  a  (Itrm.m  nii^Mon.iry,  Dr  Krnrst 
Trumpp.  to  tr.in>.l.itr  ihr  -1.//  (.>./»«///  into  Knuli  h.  in  ordtr 
Ibit  thi-y  nii^ht  un<Ur->tand  thiir  Sikh  suhjti t .  Ixttrr; 
and  the  vt.lunu-  was  pu!)li«.lud  in  1877  Trumpp  found 
the  work  excftdinKly  dilVuult  for  various  rta>«>ns,  and 
aiknowlr.l««d  that  his  tr.insl.ition  must  Iw  impirfect  in 
tt  any  particulars.  When  Western  eiUnation  spread  aniong 
the  Sikhs,  they  Iwiame  very  <iiN>ati>lied  v.',ih  his  work; 
and  in  iH«,<  they  asked  .Mr.  .V  M  MaiaulillV,  .1  nMinlur  of 
of  the  Indian  Civil  Serviee,  to  njake  a  new  translation  for 
them  Mr.  MacaulilTe,  who  was  deeply  impre>se<l  with 
the  value  t)f  the  Sikh  religion,  a^'reetl  to  do  so,  He  worked 
in  the  closest  possible  collaboration  with  the  Sikh  Gydnb, 
and  published  his  work  in  six  volumes  in  n>io. 

By  i(>05  the  reforming  spirit  had  (ione  m)  f.ir  that  the 
Sikh  leaders  found  it  posMbK  to  cast  out  the  lliiulu  i<lols 
which  had  found  their  way  into  the  central  place  of  Sikh 
worship,  the  tioKlen  Temi)le  at  AmrilsAr.  Uy  word  and 
a(  tion  they  hav  shewn  that  they  wish  to  revive  the  spirit 
of  their  military  organizer,  the  tenth  guru.  They  want  to 
reincarnate  the  ciiurage,  the  freedom  and  the  independence 
of  these  days.  They  wish  to  be  truly  Sikhs.  They  realize 
that  they  must  resist  Hinduism  as  well  as  the  Arya  Samaj, 


r  If 


^4 

hi 


mt^mmmi^'fm 


T-^^tnif!^  ri;^w 


342 


MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


if  they  arc  to  escape 


from  caste  and  the  other  social  evils 


of  the  Hindu  system. 

The  chief  Hnes  of  reform  which  are  being  pressed  by 
the  leaders  are  the  same  as  those  advocated  by  Hindu 
social  reformers.  They  protest  against  caste  and  child- 
marriage  ;  they  plead  that  widows  ought  to  be  allowed  to 
rcmarr>'.  if  they  choose  to  «lo  so:  they  agitate  against 
expensive  weddings;  they  plead  for  temperance;  and  a 
good  deal  of  progress  ha.^  lx>en  made.  They  have  a  Widows' 
Home  with  ihvty  inmates  at  Amntsar;  also  Orphanages; 
and  attempts  a.e  made  to  help  the  Depressed  Classes. 

It  is  in  e(lucati<m  that  the  Sikhs  have  made  most 
progress.  The  Khrdva  C'.  .liege  in  .\mritsar  is  under  a  Euro- 
pean Principal  an<i  is  carefully  governed  by  a  representa- 
tive Committee.  It  has  done  good  service  to  the  com- 
munity. The  latest  available  report,  that  for  iqii-iqiz, 
gives  the  number  of  students  as  159.  Everything  seems 
satisfactory  except  the  religious  instruction.  There  is  a 
large  hostel  in  connection  with  the  college,  and  another 
m  Lahore.  In  addition  to  the  college,  the  community 
supports  46  boys'  schools.  High.  Middle  and  Primary. 

There  is  a  large  and  very  successful  Boarding  School  for 
Girls  at  Ferozepore.  It  has  305  pupils,  273  of  them 
boarders.     There  are  i2  other  girls'  schools. 

Two  Theological  Seminaries,  one  at  Tarn  Tarn  and  an- 
other at  Gujranwala,  receive  grants  from  the  Chief  Khalsa 

Diwan. 

For  many  years  Sikh  educational  institutions  languished 
for  lack  of  tmancial  support.  In  1908  the  leaders  started  a 
Sikh  Educational  Conference,  which  meets  annually,  now 
in  one  town,  now  i  .  another.  It  reviews  the  educational 
situation,  suggest;,  improvements,  and  keeps  Government 
informed  of  its  wishes ;  but  the  chief  service  it  renders  to 
the  community  is  the  raising  of  funds.     About  Rs.  15,000 


FULL   DEFENCE  OF  THE  OLD   RELIGIONS       343 

arc  now  handed  to  the  Chief  Khalsfi  Dhvan  every  year  to 
be  divided  amongst  their  educational  institutioi\s. 

The  Chief  Khalsa  Diwan  also  publi>hes  a  fair  amount  of 
literature,  mainly  in  T'anjal.i,  but  partly  in  Enj^lisli,  setting 
forth  the  lives  of  the  gurus  and  the  Sikh  faith  in  its  early 
puritv.      It  has  a   Tract  Society   with   a  depfit   for   the 
sale  of  this  literature  in  Amritsar,  and  another  in  Lahore. 
There  is  a  Sikh   Bank.     There  is  a  Your      Men's  Sikh 
Association  in  Lahore  and  a  Khalsa  Yourg  Men's  Associa- 
tion in  Amritsar,  imitations  of  the  Y.  M.  C.  A. ;    and  a 
young  men's  paper.  The  Kha!- ,  Vounn  Men's  Magazine,  is 
published.      Finally  the  Chief  Khalsa   Diwan   has   some 
twelve  or  fifteen  missionaries  in  the  Punjab,  and  about  as 
many  more  in  other  parts  of  India,  who  preach  to  Sikhs 

and  others.  . 

Fresh  life  is  stirring  in  the  Sikh  community,  and  the 
activities  we  have  detailed  all  tend  towards  progress.  Yet 
a  very  great  deal  remains  to  be  done.  The  chief  question 
of  all  is.  Can  the  Sikh  faith  be  made  a  living  and  inspiring 
force  in  the  circumstances  of  modern  India  or  not  ? 

LlTFRATURE.  -  r/«'  Adi  Granlh.  by  Dr.  Ernest  Trumpp,  Lon- 
don, Trtibner,  1877.  6,5.  The  Sikh  K.liKion.  a  tr..nslalion  of  the 
Gr.«//.,  with  lives  of  the  Gurus,  by  M.  .V  Macaul.flfe.  Oxford  Lm- 
versity  Press,  iQ.^  6,..  net.  .S>/  Guru  X.uak  Da:  by  Sewaram 
Singh  Thapar,  Rawalpindi.  Commercial  Union  TreiS,  igo4.  Ke. 
I  as  4  Sikhism.  .1  Universal  Religion,  by  Rup  Sinfih,  Amritsar, 
Coronation  Printing  Works.  Bh<ii  Mahuia  or  the  Search  after  Truth, 
Amritsar,  The  Chief  Khalsa  Diwan,  u-ii. 

10.  The  P.^rsues 

I    There  were  certain  parts  of  the  programme  of  the 

Rahnumai  Mazdayasnan  Sabha '  and  of  the  teaching  of 

Mr.  K.  R.  Cama=  which  many  Parsees  thought  rather 

1  See  above,  p.  84.  '  See  above,  p.  85. 


^IS 


<  HI 


l;i 


344     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

dangerous.  They  were  afraid  that  the  removal  of  certain 
parts  of  the  traditional  system  as  superstitions,  the  laying 
of  extreme  emphasis  on  the  Gathas  and  on  the  moral  ele- 
ments of  Zoroastrianism,  and  the  proposal  to  pray  in 
Clujarati  instead  of  in  the  ancient  sacred  language  of  the 
Avesla.  woukl  weaken  the  religion  itself  and  shatter  the 
faith  of  the  masses. 

One  of  the  leaders  of  this  party  in  early  days  was  Mr. 
Hormusji  Cama  (a  member  of  the  same  family  to  which 
Mr.  K.  R.  Cama  belonged),  who  in  Europe  in  the  sixties 
came  into  contact  with  the  best  Zoroastrian  scholars  and 
published,  at  his  own  expense  for  gratuitous  distribution. 
Professor  Bleeck's  English  rendiring  of  Professor  Spiegel's 
German  translation  of  the  Avesla.  A  society,  the  Rahe 
Rust,  or  True  Way,  was  organized  to  oppose  the  reformers ; 
and  a  journal,  the  Suryodaya,  or  Sunrise,  carried  on  vigorous 
controversy  with  the  Rast  Goftar  '  on  all  the  chief  points  of 
dispute.  Mr.  Hormusji  Cama  was  the  conservative  pro- 
tagonist in  this  long  continued  fight. 

2.  When  the  Theosoi)hical  Society  transferred  its  head- 
quarters to  India  in  1879,-  a  number  of  this  type  of  Parsecs 
joined  it,  and  in  the  course  of  years  the  new  system  got  m 
firm  hold.  The  Theosophic  policy  in  Zoroastriinism  was 
the  same  as  in  Hinduism,  —  full  defence  of  the  whole 
religion.  The  crudest  and  most  superstitious  observances 
were  allegorically  explained  as  expressions  of  the  highest 
spiritual  wisdom : 

They  preach  to  the  less  educated  classes  of  people  that  there 
is  high  efficacy  in  olTcring  flowers  and  milk  and  cocoanuts  to 
the  waters ;  they  preach  to  the  people  as  an  act  of  special  reli 
gious  merit  to  fall  p'ostrate  before  and  kiss  imaginary  pictures 
of  their  prophet ;  th"  exhort  people  to  make  a  show  of  penitence 
by  a  vigorous  slapping  of  cheeks.    They  represent  to  the  people 


'  See  above,  p.  84. 


'  See  above,  p.  226. 


^■jiaf.: 


!^^if!^^^i^^^^^r? 


ofUMi^ASB-jrmiafi;^-**,'. 


,• 


FULL  DEFENCE  OF  THE  OLD  RELIGIONS      345 

that  the  sole  cfTicacy  of  their  prayers  consist  in  the  material 
form  rosultuni  upon  the  physical  vibrations  created  by  their 
utterances.' 

As  in  Hinduism,  ro  here,  the  mounting  spirit  of  national- 
ism and  community-firlinR  roalcsccd  with  the  impulse  to 
(K-fend  the  whole  of  the  traditional  faith ;  and  there  arose 
the  cry  :  "  Kvery thing  Zoroastrian  is  good  ;  everything 
Western  is  bad ;  we  must  defend  ourselves  against  the 
pestilential  materialism  of  Europe."  Behind  this  bulwark 
of  patriotic  comtnunal  feeling  all  the  conservative  elements 
of  the  Parscc  race  ranged  themselves;  and  the  tide  of 
n.itionalism  swept  for  a  time  the  mass  of  the  young  edu- 
cated men  into  the  party,  and  carried  away  even  a  few  of 
the  older  n'.ombers  of  the  reforming  group. 

Gradually  this  party  began  to  pose  as  the  expounders  of 
orthodox  Zoroastrianism.  The  original  message  of  the 
prophet,  they  asserted,  was  identical  wi^h  the  Ancient 
Wisdom,  and  included  pantheism,  the  practice  of  yoga, 
and  the  doctrine  of  reincarnation  and  karma.  They 
flouted  the  scientific  methods  of  exegesis  pursued  by 
scholarly  Pursees,  and  endeavoured  to  defend  superstitious 
and  even  idolatrous  practices  in  the  light  of  Theosophy. 
They  stood  by  Mrs.  Besant  when  she  brought  Mr.  Lead- 
beiiter  back  into  the  Theosophical  Society  in  January  1909.'' 
A  clear  expression  of  the  position  of  this  group  of  Parsees 
will  be  found  in  The  Message  oj  Zoroaster,  by  A.  S.  N.  Wadia, 
published  by  Dent. 

It  was  this  group  that  caused  the  violent  scenes  that 
marred  the  first  and  second  Zoroastrian  Conferences.' 
After  that  Conference,  they  separated  themselves  from  the 
reformers;  and,  in  consequence,  the  Parsee  community 
has  been  rent  into  two  parties. 

'  Jounuil  of  till-  Iranian  Association,  March,  1013,  p.  247. 
'  See  above,  p.  ^73.  '  See  above,  p.  89. 


# 


*.i 


i 


M 

i 


'  n 


346     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

This  conservative  group  works  mostly  through  the 
Zoroastrian  AsscHiation,  an  old  organization  which  has 
filkn  into  their  hands.  They  an-  toiling  eagerly  for  the 
amelioration  of  the  community.  They  are  doing  good  wo  . 
hy  erecting  houses  for  the  poorer  classes ;  and  they  have 
started  a  Census  to  discover  how  much  poverty  there  is 
in  the  community.  The  paper  which  represents  their 
position  is  The  J  imi  Jamslicd. 

;,.  A  Zoroastrian   propaganda  has  arisen  in  America. 
The  name  used  for  the  system  is  Mazdaznan.     The  founder, 
who  calls  himself  His  Humbleness  Zar-Adusht  Hannish,  is 
said  to  he  a  man  of  (lerman  and  Russian  parentage,  whose 
real  name  is  Otto  Hannisch.     He  called  himself  a  Persian, 
.,.  '  said  he  ha<l  con.c  'om  Tibet  (like  Madame  Blavat- 
'.     and  M.  Nicolai  Notovitch),  where  he  had  penetrated 
the  deepest  secrets  of  the  Dalai  Lama.'     His  teaching  is  a 
mixture  of  Zoroastrian,  Hindu,  Buddhist,  Christian  and 
Muslim  elements.     The  side  most  emphasized  in  America 
seems  to  be  the  effect  of  breathing  and  other  exercises  on 
health.    They  celebrate  the  birth  of  Jesus  on  the  23rd  of 
May.     Mazdaznan  Temples  have  been  erected  in  a  few 
places.     In  the  Boston  temple  there  is  a  brilliant  representa- 
tion of  the  sun.     Perhaps  the  following  may  serve  as  a 
sample  of  Mazdaznan  teaching : 

As  an  introductory  step  ^Tazdaznan  offers  the  formula  of 
"Assurance,  or  A'  -a's  Prayer,"  which  when  uttered  on  the 
breath,   assures  nation   and   purification   of   the   blood, 

increased  circulatioi.  and  rhythmic  heart  action. 

Assurance,  or  Ahura's  Prayer 

Our  Father  who  art  in  Peace, 
Intoned  be  Thy  name  ; 
Thy  realm  arise ; 

>  p.  .'7,  above. 


FLXL  DEFENCE  OF  THE  OLD  RELIGIONS       347 

Thy  will  incarnate  upon  the  earth  as  in  heaven. 

This  day  impart  I'hy  Word 

And  remember  not  our  otTenscs 

That  we  may  fornive  those  who  offend  us. 

Thru  temptation  guide  us 

And  from  error  deliver  us.     Be  it  so. 

The  movement  seems  to  have  ii  few  adherents  in  India. 


II.  The  Ml'iiamm.xdans 

The  rise  of  the  spirit  which  finds  expression  in  the  Hindu 
movements  we  have  dealt  with  above  led  to  similar  activity 
among  Muhammadans.  Many  observers  agree  in  saying 
that  most  educated  Muslims  are  turning  away  from  the 
rationalism  ol  Sir  Syed  Ahmad  Khan '  to  orthodoxy. 

I.  In  1885  there  was  founded  in  the  city  of  Lahore  the 
Anjuman-i-Uimayct-i'Islam,  i.e.  the  Society  for  the  De- 
fence of  Islam  ;  and  since  that  date  branch  associations 
have  been  formed  in  many  towns  througnout  India.  The 
objects  of  the  Association  are  set  forth  as  follows  in  a 
prospectus  of  the  society  : 

I.  (a)  Rationally  and  intelligently  to  answer,  through  verbal 
discussion  or  in  writing,  any  accusations  advanced 
against  Islam,  and  to  further  its  propagation. 

(6)  To  impart  suitable  and  necessary  education  to  Muslim 
boys  and  girls,  and  save  them  from  abjuring  their 
own  true  faith. 

(c)  To  take  upon  itself  the  maintenance  and  education,  to  the 
best  of  its  ability,  of  Muhammadan  orphans,  and  to 
render  all  possible  educational  aid  to  poor  Muslim 
boys  and  girls,  so  as  to  save  them  from  falling  into 
the  hands  of  the  followers  of  other  religions. 

'P.  QO,  above. 


m 


348     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

(d)  To  improve  the  social,  moral  and  intellectual  condition 

of  the  Muslim  community  and  initiate  measure-,  con- 
ducive to  the  creation  and  pre>ervation  of  friendly 
feelings  and  concord  between  the  dillcrent  sects  of 
Islam. 

(e)  To  bring  home  to  the  Muhammadans  the  advantages  of 

loyalty  to  the  British  Government. 

II.  For  the  realisation  of  its  objects,  the  Anjuman  shall  appoint 
preachers,  issue  a  monthly  maKa/.ine,  establish  educa- 
tional institutions  and  orphanages,  and  make  use  of  other 
necessary  means. 

Several  accounts  of  the  working  of  the  parent  Association 
in  Lahore  have  been  placed  in  my  hands,  which  j^ive  informa- 
tion about  its  educational  activities.     The  purpose,  i  karly, 
is  to  give  Muslims  a  good  modern  education,  and,  along 
with  it,  religious  instruction  of  a  more  orthodox  type  than 
is  given  in  Aligarh  institutions.    They  are  eager  to  increase 
female  education,  and  have  nine  girls'  schools  in  Lahore. 
They  have  two  very  large  boys'  schoi)ls  in  the  same  city, 
and  also  an  Arts  College,  called  the  Islimia  College,  with 
200  pupils  on  the  rolls  and  a  European  Principal.     Islam.c 
Theology  is  taught  daily  in  each  of  the  classes.     Attached 
to  the  College  is  the  Rivaz  Hostel  with  1 3 1  boarders.    There 
is  then  the  Hamidia  School  with  27  pupils,  an  academy 
for   advanced    Aiabic    scholarship.     They    have   also   an 
Oqjhanage  in  the  city  in  which  some  simple  industrial 
training  is    given.      Of    the   educational    efforts   of    the 
associations  in  other  towns  I  have  failed  to  get  reports. 
Nor  have  my  Muslim  correspondents  told  me  anything 
about  the  other  activities  of  the  Anjuman.^    I  am  therefore 
driven  to  give  here  the  experience  of  missionaries : 

The  methods  of  defence  adopted  by  this  great  organisation 
have  been,  in  brief,  the  estublislimait  of  Muhammaikn  vcnuic- 
ulur  and  Anglo-vernacular  schools  for  the  education  of  Muslim 


Oil' 


FIXL  DEFF.NTE  OF  THE  OLD  RELIGION'S       349 


ynulli,  the  puhliiation  of  a  literature,  hooks,  tracts  and  nc.  s- 
paiHTs,  fi:r  Mil-  refutation  of  anti-Muslim  |)ul)lications  as  well  as 
for  the  (ommrndatiori  and  propagation  of  the  religion  of  Islam. 
In  addition  to  tlii^  a  Muslim  |)ropaKanda  has  been  orKani^ed, 
esperiaily  to  \vith!<tat.(l  and  hin<ltr  the  work  of  missions.  Even 
Zenana  teachers  an'  supported,  whose  tirst  duty  is  to  break  up, 
if  possible,  the  missionary  Zenana  and  Girls'  Schools.  Pressure 
is  lirou^ht  to  biar  upon  Muslim  parents  and  families  to  e\i  iude 
the  Christian  ladits  and  workers.  Moreover,  preachers  arc 
sui)porte(l  and  sent  here  and  there  to  preach  against  the  Chris- 
tian religion  an<l  to  use  every  elTcirt  to  brinn  back  to  the  Muslim 
fold  any  who  have  been  converted  to  Christianity.  Christian 
perverts  are  sent  out  as  the  chosen  agents  of  this  propaganda. 
The  results  of  the  labours  of  the  .\njuman-i-llimayat-ul- 
Isjam  are  ai)parent  in  a  revival  of  interest  among  Muslims  in 
their  own  religion.  The  Mosques  have  been  repaired  and 
efforts  have  not  been  fruitU-s  in  securing  a  better  attendance. 
The  boycott  inaugurated  against  missionary  work  has  reduced 
the  attendance  of  Muslims  at  the  chapels  and  schools,  and  has  no 
doubt  closed  many  doors  once  open  to  Christian  teaching.' 

Clearly  this  organization  is  a  Muslim  parallel  to  the  Bharata 
Dharma  Mahamanilala,  though  it  has  not  gained  so  much 
publicity. 

2.  In  recent  years  the  chief  efforts  made  by  Muslims  in 
defence  of  tlioir  religion  have  had  as  their  object  the  pro- 
duction of  preachers,  teachers  and  missionaries  of  a  more 
modern  type.  They  wish  them  to  be  cultured  men,  fit  to 
lead  and  teach  those  who  have  had  an  English  education ; 
and  they  wish  them  to  be  well-trained  theologians,  able  to 
defend  Islam  against  Christian,  Arya  and  Hindu  criticism, 
and  to  carry  the  war  into  the  enemy's  territory. 

In  1894  a  Defence  Association  was  formed,  the  Nadwat- 
ul-Ulamn,  or  Society  of  Mutlim  Theologians,  which  has 
its  central  oflBce  in  Lucknow.  The  principal  objects  of  the 
Association  are  stated  as  follows : 

'  M'jdras  Decennial  Stiss.  Conf.  Rap.,  334. 


ml 


Ml 

i;' 


"Hi 


.n, 


350     MODKRN  RFLIGIOlS  MOVEMENTS  IN   INDIA 

(i)  Thf  a.lvanicnunt  an.l  nform  of  i-ducaUon  in  Arabic 

SihcK)ls. 
(2)  The  suppnssioii  of  religious  quarrels. 

(^)  Social  reform. 

(4)  Tin-  pursuit  of  the  general  welfare  of  Mussulmans  an.l 

the  spread  of  Islam. 

The  nuthocis  which  this  society  employ  for  the  ilefence 
and  strengthening  of  Islam  are  five : 

(i)  Most  of  their  monev  and  activity  has  been  s|K-nt  m 
founding  ami  maintaining  in  Lucknow  a  divinity  school  of 
a  new  tvpe  meant  to  prox  i.K-  a  more  enlightened  education 
for  the  Muhamma.lan  clergy.     It  is  called  the  Darul-ulum 
Ue.   School  of  Theology)  of   the   Nadwat-ul-lMama  an.l 
dates  from  iH.;H.     They  wish  to  estal.lish  such  institutions 
elsewhere.     A  branch  has  already  been  oi)ened  at  Shahja- 
hanpur.  an.l  an.)ther  in  Madras.     The  y..ung  men  undergo 
a  verv  serious  training,  lasting  at  least  eight  years,  m  all 
branches  of  Muhammadan  theology;  and  in  addition  they 
are  taught  Kngiish,  Geograi)hy  an.l  Mathe'  atics.     They 
receive   no   training   in   Christianity   or   Hinduism.     The 
curriculum  as  a  wh.)le  is  a  great  a.lvance  on  the  old  educa- 
tion    There  are  about  100  students  at  present ;  but  much 
larger  numbers  arc  c.xpecte.l  in  futur.-.     A  great  buil.ling 
is  being  erectc.l  for  the  Seminary  on  the  north  bank  of 

the  C'loomti  River. 

(2)  Missionaries  arc  sent  out  to  preach. 

(3)  An  Urdu  monthly  magazine,  En  Xadwa,  is  published, 
in  which  attemi.ts  arc  made  to  reconcile  MusUm  thought 
with  modern  science  and  thought. 

(4)  There  is  an  oqihanagc  in  Cawnpore. 

(5)  An  Annual  Conference  is  held. 

Under  another  society  a  theological  seminary,  the 
Madrasa-i-lWiiydU  has  been  organized  in  Cawnpore.  I 
unrl..r.tand  it  owes  its  existence  mainly  to  a  desire  to 


FLXL  DEFLN(  E  OF  THF.  OLD   RELUIION'S       351 

rcptl  the  attacks  of  the  Ar>a  Samaj,  several  Muslims, 
irnludinn  one  MduIvU-  at  least,  having  fiuw  over  to  Hin- 
duism under  Arya  iiilluente.  The  aims  of  the  institution 
are  two : 

(J.  To  |)rotect  Islam  from  external  attaiks. 

b.  To  send  missionaries  to  preach  Islam  among  Non- 
Muslims,  and  ignorant  Muslims. 

Six  subjects  are  U'Ught,  the  Kor,in,  Islamic  theology  and 
philosophy,  the  defence  of  Islam,  Christi.inity,  Western 
S(  ience,  and  Sanskrit.  The  re  arc  seven  stu<lents  at  present. 
None  of  them  know  Knglish  ;  l>ut  I  was  told  that  some  of 
the  missionaries  already  sent  out  do  know  Kiiglish.  A 
printing  press  is  attat  hed  to  the  school ;  and  a  series  of 
tracts  has  already  been  published  against  the  Arya  Samij. 

A  third  seminary  recently  foumled  is  the  Anjunum-i- 
Naumania,  whii  h  is  carried  on  in  the  Shahi  Mosque,  Lahore. 
The  Secretary  writes,  'Ours  is  a  purely  religious  school 
teaching  Aral)ic  literature  and  sciences  through  the  medium 
of  our  vernacular."  From  another  soune  I  learn  that  the 
institution  receives  considirable  fmancial  helj)  from  Mus- 
lims who  have  had  a  university  education. 

Fourthly,  a  learned  Muhammadan,  named  Hakim  Ajmal 
Haziq-ul-Mulk,  who  is  a  doctor  and  resides  in  Delhi,  has 
the  idea  of  combining  Orthodo.x  Muhammadanism  with 
Western  culture.  He  has  already  trained  four  graduates  of 
Aligarh  as  Moulvies. 

The  most  im|)ortant  and  most  orthodo.x  of  all  Muslim 
seminaries  in  India  is  the  Ihir-iil-iilum,  or  School  of  Theol- 
ogy, at  Deoband,  near  Saharanpur.  It  has  about  500 
students.  All  Muslims  acknowledge  that  it  is  very  old- 
fashioned.  \'et  even  here  the  pressure  of  modern  times 
is  being  felt :  an  English  class  has  recently  been  opened, 
and  attempts  arc  being  made  to  reform  the  divinity  course 
in  several  directions. 


^i/- 


L*:^ 


ZSi*. 


35i     MODLKN   RKLKiKU  S  MOVKMENTS  IN  INMA 

In  Jubbulporc  there  is  a  littU-  Kroup  of  Muslims  who  have 
had  an  EnRlish  education  and  aro  very  .an.r  to  d.f.nd 
thiir  reliKion,  They  told  me  that  th.y  had  ulnudy  ^tarte.l 
a  Hi^h  Schm)l  in  the  town,  th.-  \nir\nm'  ot  whuh  h  t..  pre- 
serve and  to  sprea.l  Muhamnuuhmism,  They  hav  aKo 
opened  a  little  sduK)!  on  the  satne  lines  as  the  vniiiiar)  in 
Lmknow.  It  is  as  yet  hut  a  little  venture  ;  but  they  hope 
to  raise  the  standard  and  train  younjj  nun  to  know  the 
Koran  thoroughly,  and  also  to  deal  with  men  oi  other  rell- 

An  All-India  Muslim  Students'  Br.)therho<.d  with  its 
headquarters  at  Ali^arh  has  just  been  forme.l. 

Finally,  ther.-  is  a  Mu»,Kimma<lan  Hook  and  Tract  Dtpot 
in  Lahore-,  where  a  huRe  variety  of  volu.nes,  both  in  Trdu 
and  Knulish,  are  onere.l  for  sale.  Any  V.nv.\\sh  work  which 
can  be  used  apolo^iotically,  e.g.  Carlyle's  Hero  as  Prophet,  is 
published  and  sohl  cheap. 

3  The  movements  already  dealt  with  are  all  among 
Sunnis ;  but  the  Shiahsarealsoactive.  They  holdanannual 
Conference  '  which  is  meant  mainly  to  r..use  their  commu- 
nity an  the  subject  of  e.lucalion  and  to  find  money  for  Us 
extension.  1  am  told  also  that  there  is  at  present  a  great 
uoward  movement  of  the  Feringhi  Mahal  School.  I  heir 
work  is  mostly  literary.  They  translate  English  works 
into  Urdu.  They  are  approaching  far  more  than  formerly 
the  philosophy  of  the  West. 

12.  SECT.\RtAN  Universities 

The  most  successful  of  the  educational  elTorts  yet  made 

for  the  defence  and  stren«thenin«  of  Hinduism  has  been  the 

Central  Hindu  College,  Panares,  founde.1  by  llimlus  umler 

the  leadership  of  Mrs.  Besant  and  the  Theosophical  Society. 

«  ISR.,  XX:    2.1A 


FULL  DK.FF.NCE  OF  TIH.  (H.l)   RF.I.tCIONS        ^sj 


It  U  stroPK.  tlTiiicnt,  surccHsful,  and  it  mtually  Ir.u  hc-t 
llin<iui<ttn  Hi'fue  a  tlesin-  ha-*  arliin  to  take  the  further 
forwanl  ^tcp  of  (rcati»K  a  Ilitulii  ItiiMrsily  wliiMi  •dmulil 
arranKi'  currimla,  liold  i-xamiiialinn''  aii'l  lonfrr  ilij^rns. 
In  this  way.  not  thf  uctual  work  of  tt.iihinK  only,  hut  the 
nim>  of  i-duiation.  the  subjii  ts  laiiKht  and  tht-  standanl* 
d(-man<l(d  would  lu'  und«r  Hindu  control  Naturally  th«' 
Muhanimidan  lommunity  .it  on- f  follnwid  suit  an<l  |>ro- 
po>fd  a  Mu-.lini  L'nivcrMly.  Both  parties  Unan  the  lollcc- 
tion  «if  funds. 

Thesr  |)ro|H)sals  are  so  contrary  to  the  spirit  of  University 
culture  and  so  likely  to  stand  in  the  way  of  ever>'  movement 
for  the  increasing  of  friendliness  ami  harnumy  amongst  the 
various  relij^ious  c«)mmunities  of  India  that  it  seems  certain 
that  the  (iovernment  of  lM<lia  would  have  vetoecl  them 
ubs«)lutely,  had  there  not  Ix-en  something  (all  unknown  to 
the  puhlit )  to  hinder  their  action.  They  have,  however, 
definitely  decided  that,  if  such  Universities  are  set  up,  they 
shall  be  local  teachinR  Universities,  and  not  territorial 
or^aniz-itions  like  the  existing  Universities.  This  obviates 
the  most  serious  ilangers.  Meantime  Mrs.  Hesant  has 
fallen  from  her  high  place  in  Benares ; '  and  tlic  proposals 
for  the  present  seem  to  hang  tire. 

'P.  17O,  above. 


fi.; 

I 


^^^^^s^^^:smsmm^^^^Mm% 


11 


niArTFR  V 

RILI0I0U8  KATIONALISM 

|H<)S   l<)ij 
Is  thU b,t  .n tion n(  our  ^hM  .  frightful  ,v,M..n.  tjmuM 
UP  in  Llia.  anarchi.m  and  mur.Ur  i.^M  by  r.M  n. 

i„«  ,hat  the  ..u«hrc..k  of      '  '"T.    ^^    ,, ,, ,,  ,,^  to  justify 

Ihf  nuu-s  ul  what  wc  tentatively  call  RcUKL'Us  .>a 

p  .,  ih.-  lime  an  aplHa.an.f  .,f  ""''l'.'"'"-      " '" ,  (    ,,,, 
Tri  »i-  hav.  Ihc  ass,rli..n  ..(  thv  full  n„l.p.n,l.m,  .>    'h^ 

:,,:: :i.,i,  -.ho ...1......,,  .„..ia„ n... -....»  ... 

.„  a  fu:i..,..«n  man,  .lu-  .,|.u   m  .v,       ■  '  '        <  '  ^  ^,  ^ 

■"'i!r7n;::a;:^;:wr;i;;..Mhi„.|.,« 

3S4 


RM.K.IOfS   NNTIOVAI.ISM 


JS$ 


hr  h.iH  hitherto  adorol  .in<l  tn  irratr  a  nrw  hf.tvcn  an<l  a 
mw  la.lh  rhi>  mlull  wH  lonrKlt-ntP  wan  immraiiurahly 
«lr«nKihrnr<l  l»y  ihr  v|iti»ry  of  Japan  o\rr  KiK^i.i  tivrry 
A'i.ili.  fi  It  hittiMlf  rr«  rratnl  l»y  that  Kfral  rvrnt  T<>  all 
Aiialii  laml-*  it  w.ii  a  t riii-*  in  ran-  hi-lury.  Ihr  momint 
whrn  ihr  aur-ohl  fl'Hxl  nf  Kiir<>p<-!H  .i^jfrr^^ion  wa»  turni'il 
hatk  Thf  exultation  whli h  rvcry  Imllan  ftit  over  the 
viitory  liftril  ihi*  national  spirit  to  it»  height  and  gavr  a 
n«'w  note-  of  ttrrn^th  to  the  inriml. 

H  A  nni'  niilinH.ili.m  'Ihr  patriotism  of  to-ilay  make* 
thr  ftrliiiK  whii  h  in<<pirt'it  thr  Connrri*  srrm  a  vrry  blinwl- 
l^•^^  thinj;  ln«U-ri|  Mm  now  llvr  at  (ever  heat,  carrjf«l 
heyoml  ihiniHrlvrH  by  nrw  ovcrtnaHtriinK  ilrvotion  to  the 
Kooil  of  In<lia.  lint  tu  .■  in  clear  sight  an  well  as  passion. 
The  new  nationalism  i>.  mmh  more  M-rioun  ami  o|H'n-eyic| 
than  the  thin  o|,|  |M)liti(ali'^m.  It  i'i  burdened,  to.  tured, 
driven  forward  h>  the  (iin\irtion  that  the  whole  national 
life  neitis  to  he  reiiispired  and  rel>orn.  Full  priH)f  of  the 
«lepth<«  to  whi<  h  the  Indian  mimi  has  In-en  stirretl  may  be 
Men  in  this,  that  in  all  the  best  minds  the  new  feeling  ami 
the  fresh  thought  are  (ired  by  religion,  either  a  furiou.« 
devotion  to  some  divinity  of  hate  ami  blcKKl,  or  a  self-con- 
set  ration  to  (itxl  and  Imlia  which  j)romist  >  to  In-ar  giMnl  fruit. 
Finally,  whether  in  anarchists  or  in  men  of  peace,  the  new 
nationalism  is  willing  to  serve  and  sutler  The  delude<l 
boys  who  believed  they  could  bring  in  India's  millennium  by 
murdering  a  few  white  men  were  quite  prepared  to  give 
their  lives  for  their  country;  and  the  healthy  movements 
which  incarnate  the  new  spirit  at  its  best  spend  themselves 
In  unsellish  service. 


I- 

•r 


I 

it 


I.  Anarcht-m 

Before  wc  attempt  to  describe  the  .  lUrderous  propaganda 
we  had  better  endeavour  to  rcali/"  what  curdled  to  such 


,        1"  . 


I 


356    MODERN  RFT.ir.IOUS  MOVEMENTS  IN  INDIA 

bitterness  the  spirit  of  many  of  the  most  «--;-  /^^ 
Indians  of  our  days.    What  were  the  causes  of  the  sudden 

storm  of  furious  hate  ?  _, 

I    The  fact  that  h>Jia  is, Older  a  forcwnovcrnment.    The 

first  thouKhi  of  the  man  filled  with  the  new  spirit  is  that 
^•i:;:;;^Uron,.  something  which  simply  <ni,l^^^^^^ 
be  India  ou^ht  to  be  ^'uided  by  her  own  ideals  and  ruled 
by  her  own  men.  Her  present  rulers  loom  up  as  tyrannical 
ag,tssors,  thieves  of  the  nation's  rights,  ruthless  destroyers 
of  her  Lnceless  ancient  heritage. 

.    7>  race-hatred  and  race-contempt  of  Europeans     I  am 
no.  one  of  iho.e  who  believe  that  the  Englishman  behaves 
worse  ^  his  imperial  position  than  other  nationalities  would 
do    if  thev  were  in  his  place.     Indeed,  I  am  .ncl.nc.1  to 
think  that,  in  comparis<.n  with  others,  he  stands  fairly  high^ 
Y  t  the  fa  t  remains  that  then-  is  a  percentage  of  Europeans 
in   India -sohliers,   mechmics,  shop  assistants,  business 
"en    with  a  sprinklin,  e.en  of  professional  men,  army 
o^";rs,  and  civiMans  -  who  continually  shew  contempt 
and  ha  red  for  Inu.ans  and  speak  of  them  as  an  inferior  race 
and  who  from  time  to  time  assault  Indian  servants  and 
uborclinates,  and  :reat  e<lucated  Indians  with  the  grossest 
rudeness     This  behaviour  of  a  small  minority  of  our  fellow- 
countrymen,  which  at  all  times  has  produced  very  serious 
"uC  necessarily    stirred    the    fiercest    passions,    when 
national  feeling  and  Indian  self-respect  rose  to  flood-tide^ 
We  must  also  frankly  acknowledge  that  every  piece  o 
self-complacent,  ill-informed,  unsympathetic  criticism  of 
Indian  reUgion,  society  and  Ufe,  whether  written  by  tourist 
mis  ionary  or  official,  helped  to  inflame  the  sense  of  wrong 
and  to  embitter  the  resentment  which  the  imperial  position 

of  Britain  necessarily  creates. 

.    LordCurzon.    Perhaps  no  man  was  ever  so  wel  pre- 
pared for  the  viceroyalty  as  Lord  Curzon  was.     Certainly 


RELIGIOUS   NATION'ALISM 


357 


no  man  ever  toiled  harder  in  the  position,  or  worked  more 
disinterestedly  for  the  good  of  India.  His  insight  and  his 
unsparing  labour  are  already  producing  their  fruits  in  higher 
eflTiciency  in  education  and  many  other  departments  of 
Indian  lif".  Yet  it  was  his  tragic  destiny  to  be  more 
furiously  detested  by  the  educated  Indian  than  any  other 
Knglishman.  Ttie  cause  lay  in  his  self-confident  and  arro- 
gant spirit  and  manner.  Twenty  years  earlier  they  would 
have  scarcely  provoked  comment;  but,  contemporaneous 
with  the  rise  of  the  Indian  mind  to  independence  and  na- 
tional dignity  and  with  the  emergence  of  Asia  from  her 
secular  slavery  to  Europe,  they  stung  India  to  fury  and 
worked  wild  ruin. 

4.  The  inner  antagonism  behveen  Hindu  and  Western 
culture.  When  the  modern  Indian  reached  self-conscious- 
ness and  self-confidence,  there  could  not  fail  to  come  a 
violent  reaction  from  the  attitude  of  reverence  for  the  West 
which  had  guided  his  scholar-footsteps.  Trained  to  think 
by  his  modern  education,  he  could  not  fail  to  turn  back  to 
the  ancient  culture  which  lived  in  him  and  make  the  most 
of  it.  The  period  of  training  had  been  too  repressive,  too 
fully  dominated  by  the  West.  The  reaction  was  bound  to 
come.  Thus  the  old  passionate  devotion  to  Hinduism 
flared  up  and  increased  the  passion  of  the  anarchist ;  and 
his  perception  of  the  inner  antagonism  between  Hindu  and 
Western  culture-ideals  at  once  justified  and  embittered  his 
hatred. 

5.  Exaf^i^erated  praise  of  India  and  condemnation  of  lite 
West.  This  more  than  anything  else  was  the  cause  of  the 
ruinous  folly  which  marked  so  much  of  the  teaching  and 
the  action  of  the  anarchists.  Dayananda,  the  Theosophists, 
Vivek:  nanda,  Sister  Nivedita  and  all  that  followed  them 
talkec.  in  the  wildest  and  most  extravagant  way  in  praise  of 
Hinduism  and  Indian  civilization  and  in  condemnation  of 


'I 
1)1 


■  1'  'I 


ii 


ci  '41 

41 


3S8     MODERN  RELIGIOUS  MOVEMENTS  IN   INDIA 

Christianity  and  the  West;  so  that  they  actually  kd  the 
average  educated  Hindu  to  believe  th'-  doctrine,  thai  every- 
thing Indian  is  pure,  spiritual  and  lofty,  and  that  every- 
thing Western  is  materialistic,  sensual,   devilish.      I  ilo 
not  believe  that  these  leaders  had  any  sinister   political 
motive  for  this  policy.     Sir  Valentine  Chirol  is  inclined  to 
go  too  far  in  this  matter.     What  they  did  they  did  in  the 
hope  of  making  their  followers  devoted  and  enthusiastic 
Hin.Uis,  and  of  rousing  them  to  toil  for  the  benelit  of  India. 
But  vou  cannot  sow  the  wine   without  reaping  the  whirlwind. 
If  it  be  true  that  Hinduism  and  Indian  civilization  arc  purely 
spiritual  and  good,  and  that  Christimity  and  Western 
civilization  are  grossly  materialistic  and  corrupt,  then  the 
average  Hindu  was  quite  right  in  drawing  the  conclusion 
that  the  sooner  India  is  rid  of  Europeans  and  Western  influ- 
ence the  better :  we  arc  already  on  the  very  verge  of  the 
doctrine  of   the  anarchists.    These   leaders   are   <iirectly 
responsible  for  a  great  deal  of  the  wildest  teaching  of  the 
assassin  press.     It  is  not  merely  the  general  attitude  that 
is  comm.n  to  the  revivalists  and  the  anarchists.     It  is  as 
clear  as  noonday  that  the  reUgious  aspect  of  anarchism  was 
merely  an  extension  of  that  .nival  of  Hin<luism  which  is 
the  work  of  Dayananda.  Ramakrishna,  Vivekananda  and 
the  Theosophists.     Further,  the  historical  is  almost  as  close 
a'  the  logical  connection.     Dayananda  started  the  Anti- 
cow-kiUing  agitation  in  iS-^-r^    The  movement  grew  untU, 
in  1888,  it  had  reached  colossal  proportions;   and  in  1893 
Tilak  made  it  one  of  his  most  potent  tools.     Krishnavarma 
was  a  pupil  of  Davananda ;  Lajpat  Rai  was  for  many  years 
one  of  the  chief  leaders  of  the  Arya  Samaj ;   and  Vivek- 
ananda's  brother  Bhupendra  v,as  one  of  the  most  mflu- 
ential  of  the  anarchist  journalists  of  Calcutta. 
The  history  of  Indian  anarchism  cannot  be  written  yet. 

'P.  Ill,  above. 


RELIGIOUS  NATION.VLISM 


359 


l! 


The  most  salient  facts  may  be  found  in  Sir  Valentine 
Chirol's  Indian  Unrest ; '  but  every  careful  reader  of  that 
useful  volume  must  feel  verj'  distinctly  that  there  are  many 
facts  as  yet  unknown  which  are  needed  to  make  the  growth 
of  the  movement  intelligible.  We  mention  here  only  the 
names  of  the  leaders. 

So  far  as  can  be  seen  at  present,  Bal  Gangadhar  Tilak,  a 
member  of  the  sept  of  Brahmans  that  led  and  governed  the 
M.irathas,  formed  the  earliest  centre  of  the  propaganda 
I  .lown  as  anarchism.  The  Anti-cow-killing  agitation 
Iready  referred  to  was  one  of  several  experiments  which  he 
tried  iri  seeking  to  rouse  his  people  to  energetic  political 
action  ;  but  in  1895  he  organized  a  great  celebration  of  the 
birthday  of  Sivaji,  the  chieftain  who,  in  the  latter  half  of 
the  seventeenth  century,  made  the  Maratha  tribes  an  iron 
army  and  a  united  naticm  to  resist  the  Muhamm  ns. 
This  widisjiread  commemoration  of  the  Maratha  leader  in 
1895  is  signilicant,  because  in  it  for  the  first  time  all  the 
features  of  the  E.vtremist  propaganda  stand  out  clear; 
and  there  is  unquestionable  proof  that  it  contained  the 
poison  of  anarchy  ;  for  within  two  years  it  worked  itself 
out  in  murder  in  the  streets  of  Poona.  For  this  reason  we 
take  1895  as  the  tlate  of  the  arrival  of  the  new  spirit  in 
Indian  history. 

Iwo  other  men  can  be  discerned  as  generators  of  the 
anarchical  spirit,  along.side  of  Tilak,  between  1900  and  1903. 
These  are  Syamaji  Krishnavarma  in  London  and  Bipin 
Chandra  Pal  in  Calcutta.  The  former,  who  had  been  a 
personal  fn'end  and  pupil  of  Dayananda,  lived  in  India 
House,  London,  edited  the  Indian  Sociologist,  and  fdled 
many  a  young  Hindu  student  with  the  poison  of  hate  and 
murder.  Here  perhaps  was  the  chief  centre  of  the  cult  of 
the  bomb.  Bipin  Chandra  Pal  edited  a  journal,  called 
'  London,  Macmillan,  1910,  5J.  net. 


■v<\ 


.31 1 


1'! 


>1J 


36o    MODERN  RELIGIOUS  MONTMENTS  IN  INDI\ 

New  India,  the  settled  policy  of  which  was  to  publish  every 
tale  that  could  be  found  and  exaggerated  to  fill  the  Indian 
mind  with  the  bitterest  hatred  and  profoundest  contempt 
for  Europeans,  and  to  urge  Indians  to  train  themselves 
physically  to  be  able  to  fight  those  blackguanhi. 

The  following  paragraphs  by  the  K.v.  C.  F.  Andrews  of 
Delhi  describe  very  faithfully  the  elf.ct  of  the  Russo- 
Japanese  war  upon  India  : 

At  the  close  of  the  year  1904  it  was  clear  to  those  who  were 
watching  the  political  horizon  that  great  changes  were  impending 
TS^  Li.     Storni-ciuuds  had  been  gathering  thick  and  fast 
The  air  was  full  of  electricity.    The  war  between  Russia  and 
Japan  had  kept  the  surrounding  peoples  on  the  t'P-to<;^^  ^/'f  ^^■ 
Uon      A  stir  of  excitement  passed  ov<-r  the  North  of  India. 
Even  the  remote  villagers  talked  over  the  victories  of  Japan  as 
tUvy'^  in  their  circles  and  passed  round  the  hu,,a.i  night 
On\  of  the  elder  men  sai.l  to  me,  "There  has  been  nothing  like  it 
"n  e  the  Mutiny."    A  Turkish  cousul  of  long  "P'^^ra"^-  '" 
^"lic-rn  A.ia  told  me  that  in  the  interior  you  could  s.e  every- 
where the  most  ignorant  peasants  ^'^^^^^^^''^^^.^^^^Z 
A.U  was  moved  from  one  en.l  to  the  other,  and  the  Meep  of  the 
centuries  was  finally  broken.     It  was  a  lime  when  it  was    go.u 
Jo  be  alive,"  for  a  new  chapter  was  being  written  in  the  book  of 

the  world's  history.  .        , 

My  own  work  at  Delhi  was  at  a  singular  point  of  van  age. 
It  was  a  meeting-point  of  Hindus  and  Musalmans,  where  their 
;  In!  did  b-e  noted  and  recorded^    The  Ali.arh  movemen 
among  Muham.nadans  was  close  at  hand    uul  1  wa.  in    ou  h 
with  it      I  was  also  in  svmpathy  with  Hindu  leader,  of  the 
modern  school  of  Indian  thought  and  shared  many  of  their  v.ew^ 
Each  party  spoke  freely  to  me  of  their  hopes  and  aims.     The 
Musalmanl  L  on.  expected,  regarded  the  reverses  of  Russia 
chielV  :rom  the  teuuorial  standpoint.     These  reverses  seemed 
io  mark  the  limit  of  the  expansion  of  the  Christian  nations  over 
the  world's   surface.     The   Hindus   regarded    more   the   inner 
significance  of  the  event.     The  old  time  glory  and  greatness  o 
^?h  ceen^ed  destined  to  return.    The  material  aggrandisement 


i 


RELIGIOUS  NATION'.VLISM 


361 


of  the  European  races  at  the  expense  of  the  East  seemed  at  last 
to  be  checked.  The  whole  of  buddi.aland  from  Ceylon  to 
Japan  might  a^ain  become  one  in  thought  and  life.  Hinduism 
might  once  more  brin^  forth  its  old  treasures  of  sinritual  culture 
for  the  benefit  of  mankind  Behind  these  dreams  and  visions 
was  the  one  exulting  hoj)e  -  that  the  days  of  servitude  to  the 
West  were  over  and  the  clay  of  independence  had  dawned. 
Much  had  gone  before  to  prepare  the  way  for  such  a  dawn  of 
hope:  the  Japanese  victories  made  it,  for  the  first  time,  shining 
and  radiant.' 

Now,  in  contrast  with  these  glowin*,'  lights,  let  us  place 
some  of  Lord  Curzon's  acts  as  they  seemed  at  the  time  to 
educated  Indians.  He  gave  an  address  at  Calcutta  Uni- 
versity Convocation  in  whidi  he  suggested  to  a  listening 
nation  that  they  were  a  nation  of  liars.  He  created  and 
passed  a  Universities'  Act  which  was  meant  to  introduce  a 
number  of  much-needed  reforms  into  the  higher  rducatic  1 ; 
yet,  honestly  or  dishonestly,  almost  the  whole  native  press 
interpreted  it  as  meant  to  curtail  Western  education  among 
Indians,  and  thereby  to  weaken  their  influence  in  the  coun- 
try. Then  there  came,  in  1905,  the  Partition  of  Bengal. 
It  is  now  perfectly  clear  that  some  serious  change  in  the 
administration  of  the  province  was  urgently  required; 
and  there  seems  to  be  no  reason  to  d'  ibt  that  Lord  Curzon 
believed  he  was  carrying  out  the  best  polic>- ;  but  he  paid 
but  little  attention  to  Bengali  feeling  and  opinion,  and  some 
of  the  speeclies  wliich  he  delivered  in  a  tour  through  the 
province  were  provocative  in  the  last  degree.  In  any  case, 
his  action  infuriated  the  educated  classes  of  Bengal ;  the 
whole  country  was  soon  rocking  in  s\mpathy  with  them ; 
and  an  unscrupulous  propaganda  roused  the  wildest  passion, 
excited  the  students  beyond  measure  and  led  to  many 
riots. 

It  was  these  events  that  gave  the  Anarchist  party  their 

'  The  Renaissance  iv  India,  4-5. 


M 


-  \n 


362      MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

opportunity.  Immediately  a  new  t>Te  of  journalism 
appeared  in  Calcutta.  The  chief  «"^,^'''^;^'^''-^,  f  7""'; 
(Ihose.  who  ha.l  been  educated  in  Kn^land.  and  had  then 
spent  some  years  in  the  service  of  the  tiaekwar  oi^-^'f' 
his  broth«  Barendra.  Uipin  Chandra  Pal  and  BhQpendra 
Nath  Dult.  a  brother  of  Svami  Vivekin.  nda ;  while 
Tilak  an.l  his  followers  continued  the  campaign  m  the  \N  est 
and  Lala  Lajpat  Rai  and  some  other  Aryas  dul  a  I  they  could 
to  rouse  the  Tanjab.  A  long  series  of  murders  and  at- 
tempted mur.lers  of  K uroi.eans  and  Imlians  was  the  direct 
result  of  this  writing  and  of  the  secret  plotting  of  men  who 

are  not  yet  fully  known.  ,,•.„.:. 

Perhaps  the  most  amazing  fact  m  the  whole  sad  histor>  is 
this,  that  the  Moderate  party,  which  until  now  had  .on- 
trolled  the  National  Congress  and  had  kd  the  educa  ed 
community,  were  swept  off  their  feet  and  dragged  behmd  he 
Anarchists,  almost  .vithout  a  word  of  protest,  unUl  the 
Congress  m.t  at  Surat  in  1007  ;  when  the  two  parties  ac- 
tually came  to  blows,  and  the  gathering  had  to  be  brc.ken 
up      This  fact,  and  the  terrible  catalogue  of  murders  which 
was  steadily  lengthening  out,  at  last  convinced  the  Mod- 
ciates    that   they   must    dissociate   themselves    from   the 
teaching  of  the  Anarchist  party.     Then  the  tide  began  to 
turn      Fewer  of    the   high-strung,  unselfish  students  fell 
into  the  toils  of  the  men  who  planned  the  murders.     In 
June    1 90S,  Tilak  was  arrested  an<l  sent  to  prison  for  six 
years  for  seditious  writing.     Lor.J  Morley,  who  was  Secre- 
tary of  State  for  India,  and  the  Viceroy,  Lord  Minto,  had 
the  new  Councils  Act  passed  in  1909,  which  proved  that 
Britain  is  really  anxious  to  go  forward  and  give  educated 
India  a  gradually  increasing  share  in  the  government  of  the 
Empire.   The  King's  visit  touched  the  heartr  ni  the  people 
of  India  as  nothing  has  done  for  many  years;  and  th<-  re- 
arrangement of  the  two  Bengals  helped  to  heal  old  wounds. 


RELIGIOUS  NATIONALISM 


363 


The  results  have  l)con  priceless.  There  is  now  a  clear  per- 
ception of  the  fact  that  Indians  must  coiiperate  with  the 
Hritish  Government  in  order  to  bring  in  the  better  day  for 
India.  Things  look  distinctly  proniising  ' 
The  following  are  the  chief  notes  of  Anarchist  teaching: 
I.Indian  civi!i/.ation  in  all  its  bri'i.ches,  -  religion, 
education,  art,  industry,  home  life  and  government,  -  -  is 
healthy,  spiritual,  beautiful  and  good.  It  has  become  cor- 
rupted in  the  course  of  the  centuries,  but  that  is  largely  the 
result  of  the  cruelty  and  aggression  of  the  Muhammadans 
in  former  times  and  now  of  the  British.  The  Indian  patriot 
must  loil  to  restore  Indian  life  and  civilization. 

2.  Western  civilization  in  all  its  parts,  —  religion,  educa- 
tion, art,  business  and  government,  -  is  gross,  materialistic 
and  therefore  degrading  to  India.  The  patriotic  Indian 
mi  St  recognize  the  grave  danger  lurking  in  every  element 
of  Western  influence,  must  hate  it,  and  must  be  on  his 
guard  against  it. 

The  inevitable  result  of  this  has  been  race-hatred  such 
as  has  never  been  seen  in  India  before.  The  .Anarchist 
press  was  filled  with  the  uttermost  hate  and  bitterness. 

3.  India  ought  to  be  made  truly  Indian.  There  is  no 
place  for  Kuropcans  in  the  country.  Indians  can  manage 
everything  far  bitter  than  Europeans  can.  The  British 
(lovernment.  Missions,  European  trade  and  Western  influ- 
ence of  every  kind,  are  altogether  unhealthy  in  India. 
Everything  should  belong  to  the  Indian?  themselves. 

4.  Hence  it  is  a  religious  duty  to  get  rid  of  the  European 
and  all  the  evils  that  attend  him.  The  better  a  man  under- 
stands his  religion,  the  more  clear  will  be  his  perception  that 
Europeans  and  European  influence  must  be  rooted  out. 
All  means  for  the  attainment  of  this  end  are  jnstiSiuble.     As 

'  Since  these  words  were  put  in  type,  the  war  has  come,  and  Tilak  and 
Lajpat  Rai  are  loyally  helping  the  Government. 


i' 


Hi 


n 


I 

i 


364     MODERN  RF.LUIIOUS  MOVEMENTS  IN  INDIA 

KfHhna  klllitl  Katrisa.  •*.,  the  mcxUrn  Imlian  must  kill  the 
Kurnpoan  ckmons  that  art-  tyrannically  hol.ling  India  down. 
Thf  hUMMl-tiiirsty  k<kI<1iss  Kali  ounl.t  to  he  mu( h  honournl 
by  the  Indian  patriot.  Kvcn  the  (iUil  w.  used  to  tiach 
murder.  Lies,  deceit,  murder,  every thiuK,  it  was  argued, 
may  Iv  rightly  used.  How  far  tlii'  leaders  really  believed 
this  teaehinK  11..  man  ean  say  ;  hut  the  younger  men  got 
Idled  with  it,  and  many  were  only  too  sincere. 

5.  The  whole  propaganda  was  marked  by  a  complete 
disregard  of  historical  truth.  The  most  frightful  distor- 
tions of  past  events,  and  the  foulest  slamlers  l«)th  of  the 
Government  ami  of  individual  Kuropean-^  went  the  round  of 
the  press,  and  did  their  p<,isonous  work. 

LiTi RATLRF  -  / /"  N,v  Spirit.  I)y  Bcpin  Chaiulra  Pal,  C.ilcutia, 
Sinha,  Sarv.ulhKari  &  O..,  oxd;.  Rs.  .  as,  ,.  /-fY'  "/  .\r.ivi.JaC.hosha, 
by  Rama  Chandra  I'alita.  CaUulta.  iho  .luihor,  i-jii.  Rs.  i  as.  H. 
Imilm  Unrest,  by  Sir  Valentine  (  liirol,  Lon.l.m,  Macmillan,  kjio, 
5 J.  net. 


.Anarchism  flung  itself  against  the  British  Government 
and  fell  back  broken.  The  whole  movement  was  a  jnti- 
ful  piece  of  waste,  -  waste-  of  energy,  i)atriotic  feeling, 
literary  skill  and  human  life.  One  cannot  look  back 
upon  it  without  a  very  heavy  heart,  as  one  'hinks  of  all  the 
dignity  and  worth  of  the  character  and  feeling  which  were 
perverted  and  flung  away.  But  the  same  high  love  for 
India  and  will  to  be  spent  for  her  sake  have  found  healthy 
channels  for  themselves  along  various  lines.  In  all  these 
movements  the  main  notes  of  the  period  ring  out  very  dis- 
tinctly :  the  end  in  view  in  eai  h  case  is  the  national  ad- 
vancement ;  the  religious  sanction  is  always  in  the  back- 
ground, even  if  it  is  not  distinctly  exi-ressed ;  th.-  work  is 
of  the  nature  of  unselfish  servi.  e  ;  and  high  passion  mspircs 
the  whole.  We  subdivide  the  movements  into  four  groups, 
industrial,  suclul,  artistic  an't  po''t'.r. 


RELIGIOUS  NATION  UJSM 


365 


J.  Inui'stry,  Scif.nce,  Economics 

The  Swadeshi  Movement  (niulrSl  -  l»(lonKinj?  to  one's 
«)wn  loiintn ),  an  aniiation  fur  the  ^fr<•n^tllenill^{  of  Indian 
imiustries,  aruM"  in  Hitijjal  in  I.nrd  Cur/im'^  viieroyalty 
under  the  stinudus  (if  national  exi  itement.  Iiilians  were 
urK»'<l  to  Iniy  jjimmIs  of  Indian  desijjn  and  maniifaeture ; 
arti(  les  and  Ixwiks  were  pidiiished,  exhiliilinK  the  vast  natu- 
ral resources  of  India,  tJie  ainindanee  of  (heap  Ial)our  avail- 
aliie,  and  shewing  how  much  India  io-.es  tlirough  inHjorting 
what  might  quite  well  be  made  in  the  country.  The 
movement  was  lat'T  contaminated  by  an  orizani/ed  Boy( ott 
of  British  goods,  whii  h  was  accom|)anied  by  much  violence 
and  social  tyranny,  (listurl)ed  l)u-.im  s-.  for  a  while,  and  em- 
bittered relations  between  the  ra(es,  but  entirely  failed  to 
divert  the  natural  course  of  trade.  The  legitimate  move- 
ment, however,  has  been  distinctly  useful.  The  educated 
classes  began  to  think  of  ecunomic  questions,  and  every 
Indian  indii-.try  was  encouraged  and  (juiikened.  Under 
the  same  impulse  a  society  was  formed  in  Calcutta  for  the 
purpose  of  sending  young  men  to  Kurope,  .Vmerica  or  Japan 
to  receive  industrial  or  scientilic  educatioii.  When  these 
students  began  to  return  from  study,  a  supply  of  trained 
workers  became  available  for  the  furthering  of  native  in- 
dustries. Between  i(>os  and  icjoj  a  considerable  number  of 
nev,-  manufacturing  and  trading  companies  were  formed  in 
various  parts  of  India,  but  aliove  all  in  Bengal.  Cotton, 
jute,  leather,  s(jap,  glass  and  otlier  manufac''ires  were  at- 
tempted There  was  at  least  one  steam  navigation  com- 
pany. Several  Banks  and  Insurance  Companies  a'ose. 
All  have  not  proved  successful  by  any  means  from  the 
business  point  of  view  ;  indeed,  in  the  end  of  1913,  a  number 
of  Indian  banks  collapsed  ;  but  e.xperience  has  been  gained ; 
and  in  a  number  of  cases  considerable  progress  has  been 
acliieveii. 


t 


m 


!,! 


m 


^'•n 


Til 
I, 


>«il£iLV 


j66     MOUKRN   RtLKilors  MOVEMENTS  IN  INDIA 

There  has  also  htrn  an  intrtaM-  in  the  number  of  »tud«  nts 
reiulinn  s«um«.  .iKriiullure  ami  «ion<>mu>  at  the  Univer 
sities;    an<l  -MV.ral  Indians  have  written  wisely  an.l  well 
on  economic  (|vu"Htions. 

3.  Social  and  IVMincAi.  Sf.rvke 
(/.  //«•//>  for  the  Prf>nsu-d  <  l<n$fs 
One  sixth  of  the  whole  population  of  India,  a  vast  masn 
of  humanitv  oiitnumherinK  all  the  people  of  Kn^land,  Siot- 
laml,  Ireland  and  Wales  have  for  some  two  thousjiml  years 
been  hehl  d.»wn  by  Hindus  at  th.'  bottom  of  Mniety.  m 
indescribable  ignorance,  diit  an.l  .lenra.lation.  ..n  the  ground 
that  they  are  st)  foul  as  to  be  unlit  for  ordinary  human 
intercourse.     According  to  the  .  rth.xlox  theory,  every  man 
born  amons?  these  people  is  a  soul  which  in  former  lives 
lived  so  viciously  that  his  present  deKra.lation  is  the  ju^t 
punishment  for  his  former  sin.     They  are  called  Outcastes 
Untouchables.     I'artchamas,    or    the     Depressed    Classes. 
What  sort  of  a  national  dan^-r  this  mass  of  crushed  human- 
ity is  to  India,  every  student  of  sociology  and  politics  will 
readily   reali/.e.      riuse  peoi)le  belong  to  many  dilTerent 
ra.es.  and  are  fouml  in  every  part  .)f  India,  sometimes  in 
small,  sometimes  in  large  groups.     Their  poverty  is  in  most 
cases  pitiable.     Their  religion  . onsists  in  pacifying  tliabolic 
powers  by  means  of  animal  sacrifice  and  various  forms  of 

barbaric  ritual. 

M..re  than  a  century  ago  Christian  missionaries  at- 
tempteil  to  win  some  of  these  groups  f»)r  Christ ;  and  at 
quite  an  earlv  .late  they  met  with  some  success ;  but  it  was 
not  until  the  year  1880  that  anything  startling  occurred. 
The  years  from  1876  to  1870  were  marked  by  a  frightful 
famine,  which  brought  indescribable  suffering  and  lament- 
,.    .     _    /.  i-f    •.  ^ _.w.f  tu,.  <s,«itli  of  India.     Chris- 

tians  could  not  stand  idly  by  in  these  circumstances : 


RI.I.UiHH'S   NATION  VIJSM 


/■7 


^ 


lIumlriMl*  of  ihous.in.U  of  |>ro|»U'  were  dyinR  in  ihr  Tamil  an<l 
TiluKU  touiilrii'>  (iovrrninrnt  ^^a-*  i\<nun  what  it  touhl  in 
fair  of  tin-  ho|Hli'-.»  ma->»  of  niistry  Ihtri-  wtri"  iVw  raiiroa.l», 
ami  (train  lirouuhl  from  othrr  luuntrits  by  mm  roltiil  tin  ilic 
l«aih  at  Mailra-i  while  |Ki.|ilf  two  hurulrc.!  niiU^  away  ^lar^^<l 
forlaik  of  it  At  thi-.irisi-' nii-.iionarif'<c\rfywhrr«' to-o|K  ralnl 
with  (M.vi-rnnunt  in  the  work  «>f  rc-lirf,  r.ii<.inK  fuiuN  aiuonn  itu  ir 
own  Mi|)|H>rt<r«iat  honu-.  tarryinj;  out  rarthwnrk*.  ami  so  lindin^ 
t-niploytmnt  for  many  i««ir  |Hii|ilf.  ami  doiiiK  all  that  pity  ami 
th«ir  I loM'  lontai I  with  ihf  |h;o|>Ic  etiabkd  ihcni  to  tlo  to  help  the 

SUlTlTiTs  ' 

The  rrsult  \v;i-  that  to  these  poor  (l()wn-tr<Kl<lcn  |H-()|»le 
thf  contrast  lutwun  llin<luisn>  whiih  htl<i  thmi  ilown, 
an.!  Christianity  whiih  di<l  all  that  it  poHsil.ly  i(»ul<l  t<»  !*avi' 
th.m,  Ixgan  to  In-  dimly  vi>.il)U- ;  and,  aftir  thr  famim- 
was  ovtr,  tht y  (amo  to  tlif  mi»ionari»-,  in  thousands  for 
ha|)tisni.  Suih  movcmints  havi-  tKiurntl  in  s»-v(  ral  dis- 
tiiut  parts  of  India.  Wlu-n  suih  a  movin\tnt  lnKins,  it 
usually  lasts  for  a  numlur  of  yiars,  and  tlun  diis  down. 
Or,  it  may  shuken  and  tlun  im  n-asi-  anain. 

\Vhtrt\  tr  it  has  hotn  possibK-  to  fjivc  sulVn  iint  attention 
t'l  this  work,  viry  rt-markahU-  results  have  Ixin  stiun-d. 
When  mi^-<ionari^s  hi-Ran  to  appial  to  tluse  people.  IIin<lus 
jeered  at  them.  s;iyin^  they  mi^ht  ..s  well  attempt  to  ui)lift 
the  monkeys  of  the  torest.  Certainly,  at  first  sij?ht,  ihey 
are  most  \mpromisinK  material,  physically,  socially,  men- 
tally, morally.  Vet  the  truth  of  Christ  and  loving  Chris- 
tian service  have  worked  mirai  les.  They  have  responded 
nohly,  and  >jreat  advances  in  physii  al  well-beinj;,  in  educa- 
tion, in  society  and  the  family,  and  also  in  religion,  have  been 
won. 

One  of  the  most  remarkable  features  of  the  work  is  this, 
that  Hindus  and  Muhammadans  all  over  India  at  once  give 
the  baptized  Outcaste  a  new  standing.  He  is  no  longer 
'  The  Oulcaitc'  Hope,  j-'-j. 


if' 


*r 


I*- 1 


^m     MODKKS   KlLKilOlS  NUAfcMllNn*  IN   INDIV 

ant..n»  UnhW  ami  In  >  imU  iht-  pale,  but  i»  rcccivctl  a*  uU»cr 

Fiir  m.in>  >«iir«  Hi-  wi.rk  wmt  on  without  lausing  nmch 
iumm.nl  (r..m  th.-  Ilir.-U.  ni-U  .  iIh.,ikI..  iiuw  ami  th. n.  ~.mc 
rtlu.al.-tlMun  w.iul.l  rtl.r  t..  (  hri'.li.in  ,ui n»^»  uniong  tlu -.• 
jHopli-  rillur  in  vi.rn  ..r  it.  I.tlt<r  .mj?.  r  Hut.  juit  a'  t 
the  tlnu-  when  tin-  n.  w  n.iti.>nali->t  -.pirit  wan  ^pria.liiiK  -f 
ami  wi.lc,  Irish  t»irr.nt'>  of  thutiKht  Ih»5-»»  t'»  "'"^  ''""' 
wives  iHtlh  iimoiin  the  (HiUaHlis  ihenmUes  ami  anmnn 
nlmateil  men 

(iruiipi  <>l  tlu'te  Oiidasti't  who  had  not  lieetime  Chm- 
tians  li.t.l  lMi;im  to  haW/v  lliat  ihr  .lo4  trine  whiih  lor  »«» 
lonn  ha.l  ju^tilinl  llu  ir  iiii-i  ral>l«   (oii.litiun  sva-.  laUe,  ami 
that  it  wa-s  iu>t  hel.j  1)>  nii-i'ioiiari<  -  or  t!u   Hrili-vh  (iovern 
ment,     Thr  hop.-  that  the>  n\'mUt  1..-  at.!.'  to  throw  ofl  tluir 
ihains  l.<Kan  to  ri^    in  ihiir  htart^.      Tin  m-  new  Htirri.ijjs 
appeure.l  in  .litTi  rt  ii«  part^  of  In.   a.     I'-r-t  of  all.  lame  the 
TiyaH  of   Malal)ar    an.i.  lat.  r,  tlu    Vokkah'n;tn  of   Mysore, 
In  the  ease  ol  hotli  ih.  s»-  p<opl.  s  the  rising  i^  so  r-"-:"'  'l''e 
that  wi-  havt-  <U  alt  with  them  aloIl^;^i(leof  I'astcmovenu  nts.' 
Another  notit  ralile  ease  is  the  ri^in«  of  the  Mahars  of  the 
Maratha  eonntry.      Tluy  nut  in  ("onlinmi-  at  I'mtna  in 
November,  i<,io.  and  dnw  up  a  Mnnorial  to  tin-  Karl  of 
Crewe,  Seen  lary  ol  St.ite  for  In<lia,  i)eK^;in«  that  e.rtain 
priviiijjes  wliiih  lluir  latin  r-,  .rijoycd  in  the  Indian  army 
should  be  nstored  to  iht  mi.      In  this  ( oniici  tion  they  speak 
of  the  many   Mahars  wlio  f.li  wounded  or  died  li);htin« 
bravely  side  by  -iijc  wilh  Kuropean-^.  and  with  Indians  who 
wire  not  (hitiasiis.     Hut  nii,.h  m.-ri-  importan'  than  this 
rl.iim  of  ihiirs  i>  the  spirit  sliowii  in  the  Mcniorial.  and  the 
statenunis  they  maki'  to   the  S.ititary  for    India.     The 
following  arc  a  few  sentences  taken  from  it : 


•  .\1m)vc,  jip  ji  I  and  Jl4- 


k'. in. lots  WlloWl.isM  jjf^ 

An  nritiah  luliji'dt  »c  Lifiri'ii,  wi-  ^himlil  ti>>(  ^ulirnil  lnunli 
nature  »hl<  h  an  Tiitir.  I>  (nnixnio  Hriii^h  (<U.i<  ..I  |iulilu  )ii^iiti' 
uiiii  |iuiilu  h<uii»ur  VV<  4n-  ikkul  tin- tHitnlajt''  «liiih  itu  l.artar 
i-ni  (i(  ilimlu  <u»t'»nu  Jiii|»>M'^  u(M>r)  im  ,  »•  Uiu^  in  •njoy  t'u 
iHff.ti  (r««c|,iin  wtiuii  tlu  Hnii4i  inti..ii  .111.1  (ht  liriti>h  (><>v 
rriuiunl  lU'.if.  (u  nidr  iiii|..irtull>  (■<  .til  th-.M  wh..  uri*  i.ii 
tnit«<l  with  iImiii  .1^  Htuish  <ul»j«»l% 

\\i-  WMul.j,  ilutil.in.  i.irtu>tl)  .i|>|Hal  t.)  ihi-  IriitKri.il  (ii<v 
rriiiiii-nl  !u  riiiivf  on  nur  Im  h.ill.     \\\  h.4\i  l.mn  miImi  iiii'l  to  llu- 
J.iK.uinaili  of  (.i>tr,    v\f  haM-  fur  ajfiM  lK»ti  <ru»>ui|  uiulrr  it« 
|Kiii.Uri)u->  whiTJi      Hut  wf  can  now  nn  jimitir  --uliiiiit  in  On 
tyranny. 

Our  Min'lii  ruli  ri  (fill  nut  rii<n;ni/i' mir  ni.inh"<H|.  .tml  trtali.l 
U>  u.ir.r  than  ttu-ir  lalllf,  .in. I  sh.ill  n.>l  iti.tt  n.ili.-n  v  lii.  Ii 
fiiuuHipatiii  thi-  Ni^fDat  iiilinitf  mIi  ^.i.  ritin',  anil  inlitjlilitu  .1 
and  tifv.iifil  the  |HM>r«r  im<.|>U  ..f  it.  ..wn  (.)rnni.inwc.ill!i, 
umiUxiiui  111  kIm-  ii>  .1  lul|iink'  li.iml  ' 

'I'hi'  kimlly  tmith  ui  thr  Chrixti.in  r<lii.'i..n  <ti  \.iir>  ihr  Mali.ir 
at  «>n«f  .mil  for  i\ir,  -..h  i.illy  a-  vm  II  .i^  pnlitii  .illy,  .mil  -li.iil  not 
thi-  nia«i(  ix.wtrof  Hrili-,h  l,.iu  ami  llrili-li  Jtili.c  pnniuii  tlu- 
>ariic  rlTrit  uimhi  us  tvi  n  a-.  Ii.llowt  r-.  of  our  ov\n  an(r-.tral  t.iitli  ' 

A  simil:ir  ^lory  tn.iy  Im'  fi.l.l  of  ilu  V.'nti'fi.lriis  ..I  Umiril. 
I  iii-y  ari- amonK-^l  ilic  \<<\  I.-t-i  i  l.i  ,i  -  ;■  .he  ...untrv; 
yet  wv  lind  them  in  Confrntii  i  in  Aiitil,  i.,io.  -nkinr  in 
|>i.in  for  their  own  .ulv.mnnu  iii.  iiml  -.tin in;;  r.n  li  ntlur 
up  to  N.irious  items  of  v.ii.il  nlurfn  '  A  Irw  ninntlis  i.itir 
a  still  more  inter>siin«  event  took  pl.ue  in  llie  I'lnjah: 

.\n  iniiil.rit  ul.idi  would  ijipear  to  be  iiueir,  under  exi^tin;; 
tondition-.  i^  njiorti-.l  to  tlu  ///;/</«^^;/,  from  Jullundur.  T-. 
the  relleitinK  niin.l  it  .ip(MMr-,  to  l)e  l.ut  the  luj^'intiinK,  feeble 
thouKh  it  be,  of  a  spirit  of  rel.ili,iti..ii  a;,Miii-.|  the  most  inhum.in 
and  ileRr.idinn  Irealmi  iit  met.d  out  by  Hin.lus  and  Mu-ainums 
alike  to  the  depressed  rlasses  for  lenluries  pa>t  The  sucepeis 
of  Jullundur  have  started  a  s..,itly  raile.l  the  V.i!iiiik,i  S.inuij 
to  defend  their  inter.sts.  They  do  not  think  them-eives  to  be 
in  any  way  inferior  to  their  Min.lu  or  Mussalman  tonipalriot- 
'  l.'yK  .  XX,  3^7. 


I* 


.) 


. 


370      MODERN  REUGIOUS  MOVEMENTS  IN  INDIA 

At  the  last  Dussehra  fair  they  opened  a  shop  vending  sweet- 
meats for  the  benefit  of  members  of  their  own  community.  The 
fullowinR  is  the  translation  on  the  board:  -  "Let  it  be  known 
to  the  High-born  that  Hindus  and  Mussalmans  are  prohibited  to 
buy  sweets  here.     C:iuhras  and  all  others  are  welcome."  ' 

Somewhere  about  1903  the  whole  problem  began  to  be 
discussevl  in  the  Indian  press.  Orthodox  Himlus  still  con- 
demned the  missionary  prv.paganda  in  violent  terms,  but 
far-siphted  men  Rave  utterance  to  other  ideas.  Here  is 
\vhat  the  Hon.  Mr.  G.  K.  (Jokhale  said  at  a  public  meetmg 
in  Dharwar  in  k^o^: 

I  think  all  fair-minded  persons  will  have  to  admit  that  it  is 
absolutely  monstrous  that  a  class  oi  human  beinR>  with  bodies 
similar  to  our  own.  with  brains  that  can  think  and  with  hearts 
that  can  feel,  should  be  perpetually  condemned  to  a  low  life  of 
utter  wretchedness,  servitude  and  mental  and  moral  degradation, 
and  that  permanent  barriers  should  be  placed  in  their  %  ay  so 
that  it  should  be  impossible  for  them  ever  to  overcome  them  and 
improve  their  lot.     This  is  deeply  revolting  to  our  sense  <.f  jus- 
tice     I  believe  one  has  only  to  put  one.elf  mentally  into  their 
places  to  realise  how  grievous  this  injustice  is.    We  may  touch 
a  cat,  we  may  t.uch  a  dog,  we  may  touch  any  oiher  animal,  but 
the  touch  of  the^-  human  beings  is  pollution.     And  so  con,plete 
is  now  the  men.al  degradation  of  these  people  that  they  them- 
selves see  nothing  in  such  treatment  to  resent,  that  they  acciu.esce 
in  it  as  though  nothing  better  than  that  was  their  due.     More- 
over, is  it,  I  ma>  ask,  c.msistent  with  our  own  self-respect  that 
these  men  shouhl  be  kept  out  of  <nir  houses  and  shut  out  from  all 
social  intercourse  as  long  as  they  remain  withi:   :he  pale  of  Hin- 
duism, whereas  the  m,-ment  they  put  on  a  coat,  and  a  hat  and  a 
pair  of  trousers  and  call  themselves  Christians  we  are  prepared 
to   shake   han.ls   with    them    and   look    ui^on    them   as   quite 
respectable  ?     No  sensible  man  will  say  that  this  is  a  satisfactory 
state  of  things.'' 

>  From  the  Punjahte.     Rcpro<larcfl  in  ISR..  XXI,  -fi- 
'  Quoted  in  the  Memorial  of  the  Mahurs. 


^^ 


RLLILilOUS  NATION.VLISM 


J7I 


At  a  later  date  Mr.  Gokhale's  political  instincts  led  him  to 
give  utterance  to  i)^  ■>..  r  • 'ise  word: 

TheprobU  A  he  d.  pn  .M-i  .  .  ,fs  really  went  to  the  root 
of  their  claim  to  ■  ./  aU-i  ui.  k  nis  of  equality  xvith  other 
civili/.e.i  communi,  ■:  tU  u. ..;,!.  Th-y  were  all  of  them 
asking  -  he  miRlu  e%en  -:^c  l!  e  .vord  clamou'inR  -  for  equal 
treatment  hv  other  communities.  He  thought  they  were 
entitled  t..  do  that,  and  they  would  be  unworthy  of  their  man- 
hood if  thev  o.d  not  uKitate  for  it.  But  they  would  deserve  to 
have  it  only  when  th.  y  were  prepared  to  extend  the  same  treat- 
ment to  those  who  expected  it  at  their  hands.' 

The  Arya  Samaj  was  probably  the  first  body  that  pro- 
posed to  outflank  the  missionary  movement : 

While  the  people  of  India  increased  in  1891-1901  at  the  rate 
of  li  i>er  cent,  nai^  e  Christians  iP-reased  at  the  rate  of  over 
10  per  cent.  Just  c.msider  for  a  moment  what  Christian  mission- 
aries are  accomplishing  in  India,  though  they  come  here  from  the 
remotest  part  of  Europe.  They  beat  even  the  Arya  Samajists, 
in  spite  of  their  preaching  the  indigenous  faith  of  the  country. 
The  reason  is  that  the  Arya  Samajists  have  not  yet  learnt  to 
work  among  the  masses  who  form  the  backbone  of  India.  It  is 
high  time  for  us  to  realize  that  the  future  of  India  lies  not  in  the 
hands  of  the  higher  classes  but  of  the  low  caste  people,  and  if  we 
devote  the  best  part  of  our  enegry  in  raising  the  status  of  the 
masses  we  can  make  every  Indian  household  resound  w-ith  the 
chanting  of  Vedas  at  no  distant  date.  But  where  are  the  men, 
w  here  is  the  sacrifice  ? ' 

Later,  certain  Hindus  took  up  the  same  position;  but 
others  pointed  out  that  the  policy  of  raising  the  Outcastc 
is  contrarv'  to  Hinduism  and  must  certainly  tend  to  break 
up  the  rJligion.  The  following  is  a  sentence  from  the 
Makratta : ' 

Xow  we  know  that  the  result  of  educating  the  depressed 
classes  must  be  in  the  long  run  to  weaken,  if  not  utterly  destroy 
caste. 
1 ISR.,  XX.  88.       '  From  the  Arya  Mcssenser.       *  Xovembir  7,  i909- 


!';ii 


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M 


372      MODERN  RELKUOUS   MOVEMENTS  IN  INDIA 

Yet,  in  spite  of  many  cries  of  danger,  the  conscience  of 
India  has  been  waked.  Men  realize  that  it  is  wro«j?  to  hold 
down  the  Outcaste.  Then  the  new  Nationalist  conscious- 
ness ffels  so  distinctly  the  need  of  unifying  the  nation  and  of 
stren^theninK'  every  element  in  t!.e  population  that  the  prob- 
lem of  transformincr  these  fifty  millions  of  crushed  Indians 
into  vigorous  dti/ens  is  felt  to  be  one  of  the  most  pressing 
national  problems.  Hence  the  best  men  have  turned  to 
action. 

The  lirahm.-  Samaj  and  the  Prarthana  Samaj  were  the 
first  bodii,  outride  the  Christian  Church  that  gave  any 
attention  Xo  the  depressed  classes  ;  but  their  work  has  never 
risen  to  such  dimensions  a>  to  make  it  of  great  importance. 
The  Prarthana  Samaj  in  Mangalore  has  been  working  among 
these  poor  people  since  1898,  and  the  Brahmas  have  a 
little  work  going  on  in  East  Bengal.  In  iqo6,  however, 
things  began  to  take  a  more  practical  turn.  The  Depressed 
Classes  Mission  Society  of  L.lia  was  founded  in  Bombay 
that  year.  It  shows  clearly  the  iniluence  of  the  most  recent 
developments  of  the  national  spirit ;  for  the  philanthropic 
aim  of  tlie  work  is  largely  sustained  by  national  feeling; 
and  people  of  any  religion  may  take  part  in  the  work.  As  a 
matter  of  fact,  however,  the  leaders  throughout  have  be- 
longed to  the  Prarthana  Samaj,  though  they  have  received 
a  great  deal  of  support  from  Hindus.  The  following  gives 
a  sketch  of  the  aims  of  the  Society,  its  work  and  its  finances : 

The  object  of  the  Society  shall  be  to  maintain  a  Mission  which 
shall  seek  to  elevate  tlie  social  as  well  as  the  spiritual  condition 
of  the  Depressed  Classes  viz.  the  Mahars,  Chambhars,  Pariahs, 
Xamsudras,  Dheds,  and  all  other  classes  treated  as  untouchable 
in  India,  by 

(i)  Promoting  education, 

(2)  Providing  work, 

(3)  Remedying  their  social  disabilities, 


RELIGIOUS   NATION' ALISM 


373 


(4)  PrcachiiiK  to  thtm  i)rinciplc.'s  of  Liberal  Religion,  per- 
sonal character  and  good  citizenship. 


•m 


Work  of  thr  Socifty 

The  present  organization  and  work  of  the  Society,  'vhich  is 
described  at  length  in  the  last  annual  report,  a  copy  ol  which 
accompanies  this  representation  among  other  enclosures,  may  1)C 
summarized  as  follows:  — 

The  Society  has  under  it  fifteen  centres  of  work  in  and  o"t- 
side  of  the  Bombay  Presidency,  viz.  Hombay,  Poona,  Hubli, 
Xagpur,  Veotmal,  Thana.  Satara,  Mahablohwar,  Malvan, 
Dapoli,  Akola,  Amraoti,  Bhavanagar,  Mangalore,  Madras.  Of 
these  the  fust  five,  being  incorporated  branches,  are  under  the 
direct  control  of  the  p:xecutive  Committee  of  the  Society  and  the 
rest,  being  only  affiliated,  are  independent  in  the  management 
of  their  own  local  atTairs.  Tlie  Headquarters  are  in  Parel, 
Bombay,  and  the  Society  is  registered  as  a  charitable  Bo('y  under 
Act  XXI  of  i860.  It  has  at  present  in  all  thirty  educational 
institutions  of  which  five  arc  Boarding  Houses,  four  are  technical 
institutions,  one  is  a  middle  school  and  the  remaining  are  i)rimary 
schools.  The  number  of  pupils  on  the  roll  on  the  .^ist  December 
last  was  1,231  and  the  total  expenditure  of  the  Society  on  it? 
educational  work  last  year  was  Rs.  20,304.11.5  for  which  the 
total  Grant-in-.\id  received  from  the  Government  and  the  loci' 
municipalities  for  the  year  was  Rs.  1,05^^-  Of  the  thirty  institu- 
tions sixteen  are  incorporated  and  fourteen  are  afBliated  to  the 
Society.' 

It  will  be  seen  that  this  Society,  which  was  started  in  Bom- 
bay some  seven  years  ago,  has  roused  people  in  many  i^arts 
of  Western  and  Southern  India  to  the  duty  of  doing  some- 
thing for  the  Outcaste.  The  Society  is  therefore  an  or- 
ganization of  real  value,  and  may  do  still  larger  work  in  the 
future.  It  will  be  noticed  that  the  work,  of  the  Mission  is 
practically  confmcd  to  education,  except  in  so  far  rs  it  seeks 

'  From  an  address  presented  to  H.  E.  the  Governor  of  Bombay,  on  the 
joth  of  July,  19:3.    ISR.,  XXIII,  580. 


ti'j 


'*l! 


Si 


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T^;*i  if'^n  •*<*i-r 


!l 


374     MODERN  REUniOUS  MOVI  MENTS  IN  INDIA 

to  rouse  pubUc  opinion.     A  similar  society  exists  in  Cal- 
cutta, but  it  has  not  ;      wn  to  any  strength. 

Several  of  the  sec  ta.      .  groups  are  attempting  to  gather 
in  Outcastcs  to  their  fol.i.  and  all  of  them  follow  the  edu- 
cational method  which  the  Depressed  ("lasses  Mission  uses. 
I  have  not  been  able  to  get  detailed  reports  of  these  activi- 
ties, perhaps  because  in  most  cases  the  work  done  is  small. 
The  Arya  Samaj  probably  does  more  than  the  others.     The 
Deva  Samaj  has  three  schi>.)ls  in  distinct  centres  in  the  Pan- 
jab.     The   local   Sikh    Association^,   called    Singh   SabhSs 
do  what   thev  can  to  induce  Outcastcs  to  become  Sikhs. 
Some  Hindus  in  the  M-sore  State  have  organized  what  they 
call  The  Hindu  Education  Mission  to  helj)  the  children  of  the 
Outcastcs  of   Mysore.     Three  day  schools  and  two  night 
schools  have  been  already  started.     The  Theosophists  of 
Madras  have  also  a  few  schools  for  the  same  class.     Mu- 
hammadans  in  the  Panjab,  and   also  in    Malabar   have 
succeeded  in  persuading  groups  of   Outcastcs  to  become 

Muslims. 

But  by  far  the  most  significant  and  important  fact  to  be 
observed  with  regard  to  this  whole  question  is  the  fact  that 
the  conscience  of  Imlia  has  been  roused  by  what  missit)ns 
have  done ;  and  it  is  now  perfectly  clear  that,  whether 
sooner  or  later,  whether  through  the  Christian  Church  or 
through  other  agencies,  the  Outcastcs  of  Imiia  .vill  in- 
evitably escape  from  the  inhuman  condition  in  which  Hin- 
duism has  imprisoned  them  for  two  thousand  years.  Thus 
in  far-distant  India,  and  in  the  twentieth  century,  Christ 
fulfils  once  more  His  promise  to  bring  release  to  the  captive. 
Perhaps  the  clearest  proof  of  the  change  in  the  attitude  of 
the  Indian  public  generally  to  this  question  will  be  found 
in  a  small  volume,  called  The  Depressed  Classes,  containing 
twenty-three  addresses  and  paper>  by  Hindus,  Christians, 
Theosophists,  Aryas,  Brahmas,  and  Prarthana  Samajists. 


RELIGIOLS  N,\TIGN.\LISM 


375 


Many  siRns  of  the  working  of  this  new  spirit  ma^,  be  ob- 
served The  Director  of  Public  Instruction  in  the  Bombay 
Presidency  observes  that  during  the  last  few  years  a  great 
change  has  come  over  local  boards  and  other  bodies;  there 
is  now  far  less  objectic.n  to  Outcaste  children  t  king  places 
iM  the  ordinary  schools.'  Mr.  T.  B.  I'andian  has  succeeded 
in  raising'  money  to  dig  a  number  of  wells  for  Outcastes  m 
the  Tamil  couPtr>'.=  Quite  recently  the  Hindu  commumty 
in  a  centre  in  the  Fanjab  hei.l  a  ceremony  to  begin  the  prac- 
tice of  allowing  these  untouchable  Outcastes  to  use  the  ordi- 
nary wells.^     So  the  leaven  works. 

Yet  it  is  very  important  to  observe  that,  though  the  ac- 
tivities of  the  Depressed  Classes  Mission  are  of  considerable 
value  the  fact  that  it  can  do  no  vigorous  religious  work 
seriously  weakens  its  results.  "The  kindly  touch  of  the 
Christian  religion  elevates  the  Mahar  at  once  and  for  ever, 
us  the  Mahars  said  in  their  address  to  the  Earl  of  Crewe; 
while  the  Depressed  Classes  Mission  can  merely  give  a  hltle 
education  and  moral  advice. 

LiTERATURf.  -  7-Ae  Outcasts-  Hope,  by  G.  E.  Phillips,  London, 
Y.  P.  M.  M..  I0I2,  IS.  net.  The  Di pressed  Classa,  by  many  writers, 
Madras,  Nalcsan,  1912,  Rf.  i. 

b.  Universal  Education 
One  of  the  most  striking  manifestations  of  the  new 
national  spirit  is  the  Bill  which  Mr.  Gokhale  laid  before  the 
Viceroy's  Council  in  the  winter  of  191 1-1912,  for  the  purpose 
of  extending  primary  education  all  ove--  the  country.  The 
method  proposed  was  to  give  local  authorities  the  power, 
under  certain  conditions,  to  make  primary  education  com- 
pulsory amongst  the  peoj)le  under  their  jurisdiction.  For 
various  reasons  the  Bill  was  rejected,  but  it  served  a  very 
>  75/?.,  XXI,  184.  «/6.,XX,62i.  • /6.,  XXIII,  25- 


m 


"H'l 


■W 


nil 


■•*■ 


376    MODERN  RELKilOUS  MOVEMENTS  IN  INDIA 


i 


1  i 


1 1 


useful  purpose  in  familiarizing  the  educated  classes  with 
the  reasons  why  universal  education  is  desirable,  ami  in 
evoking  the  opinions  of  the  native  pre.--  on  the  subject. 
Thus,  though  it  failed  to  pass,  the  Bill  undoubtedly  for- 
warded the  cause.  Some  step  for  the  furtherance  of  uni- 
versal education  will  have  to  be  taken  ere  long. 

c.    TIte  Servants  of  India  Society 

In  Poona  there  is  a  Hindu  College  called  the  Fergusson 
College,  the  professors  of  which  receive  very  small  salaries 
and  do  their  work  for  the  love  of  India.  The  cjuality  of 
the  education  is  high  ;  and  a  number  i-f  most  devoted  public 
servants  have  been  trained  in  its  work.  Amongst  these 
the  mo>t  brilliant  is  the  Hon.  Mr.  Gopal  Krishna  Gokhalc, 
C.  I.  Iv  He  served  as  one  of  the  professors  of  the  College 
for  twenty  years,  from  1885  till  the  end  of  1904.  He  then 
set  himself  to  the  formation  of  a  society,  the  aim  of  which 
should  be  devoted  and  Ufe-long  service  to  the  people  of 
India. 

The  following  paragraphs  give  the  substance  of  an  in- 
terview which  the  writer  had  with  Mr.  Gokhalc  in  the 
National  iJberal  Club,  London,  in  June,  191,3. 

The  Society,  which  was  established  in  1905,  is  called  the 
Servants  of  India  Society.  Its  headquarters  are  in  Poona, 
where  there  is  a  Home  specially  built  for  the  training  of  the 
workers ,  and  there  are  Branches  in  four  of  the  provinces 
of  India.  Bombay,  the  Central  Provinces,  Madras  and  the 
United  Provinces. 

Only  University  graduates  or  men  who  have  done  success- 
ful public  service  are  admitted  as  members.  When  a  young 
man  wishes  to  become  a  member,  he  lives  in  Mr.  Gokhale's 
house  for  a  short  time,  or  in  the  Home,  so  that  he  may  learn  by 
experience  what  the  society  is,  and  so  that  the  other  members 


I   I 


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A  \ 


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RF.LK.IOIS   NATIONALISM 


377 


may  have  an  opiM)rtunity  of  «;'»««"«  h'"*  tfm|Mr;imcnt  and 
iharac  Itr.  H  \\v  is  th«.unlit  Miiial»U'  aii.l  if  hi-  wi4n-s  u>  «u 
into  tin-  work,  hi-  lurormH  a  ><luiUnt.  Tor  livi-  years  hf  rt- 
ci-iv«s  a  salary  of  only  thirty  ru|Hfs  a  im)nth,  ami  siR-mls 
every  yrar  four  months  in  study  in  the  llonu-  in  PoDna, 
six  months  in  prai tii al  work  in  that  Branch  uf  the  sotiity 
to  which  he  helongs  and  two  months  at  liome.  The  pu'-pose 
of  the  whole  movement  is  to  create  by  means  of  practical 
work  a  higher  type  of  worker.  The  i)ri)«ress  t)f  India  is 
the  Krcat  aim  in  view.  There  i^  a  clear  jierception  that,  if 
India  is  to  be  a  nation,  the  communities  must  become  unitetl. 
Hence  in  all  the  work  of  the  society  the  aim  of  brin^inK 
Hindus  and  Muhanimadans  tojjethcr  in  real  brotherhood 
is  kept  in  view.  Vounn  Hindus  are  sent  to  live  anions  Mu- 
hammadans,  to  help  them  by  loving  service  to  the  utmost 
of  their  power,  just  as  missionaries  do. 

The  society  is  oj>en  to  young  men  of  any  race  or  religion  ; 
and  there  is  a  keen  desire  on  the  part  of  the  leaders  to  get 
members  other  than   Hindus.     One  Muhammadan  is  al- 
ready a  member.     There  is  no  attempt  made  to  bind  the 
men  together  religiously.     There  are  no  common  prayers 
in  the  Home.     K.'  h  man  is  left  to  order  his  own  devotions 
as  he  thinks  best.     Vet  Mr.  (iokhale  holds  that  the  aims 
in  view,  ai\<l  the  serious  renunciation  which  membership 
imposes,  are  in  themselves  deei)ly  religious.     No  demand 
is  made  that  a  student  should  give  up  caste ;  yet  brotherly 
feeling  in  the  Home  is  so  rich  and  deep  that  no  caste  dis- 
tinctions are  kept.     Members  arc  not   asked   to  become 
celibates;   but  life  in  the  Home  ,i  iring  the  four  months  of 
training  is  monastic.     The  students  are  completely  under 
the  guidance  of  the  First  Member,  Mr.  Gokhale.     During 
the  h\e  years  of  their  training  they  are  not  allowed  to  de- 
liver publi  ■  addresses  or  to  write  to  the  magazines,  without 
^c^\  c|i}jrni[t!n!.'  ! .'it!  matlct  to  the  First  Aloniber- 


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J78    M()Di:rn  Ri.r.i(.i()rs  Mini;MtNi-s  in  india 

Thr  work  (if  the  'Muitly  in  larrieul  nn  iin.U  r  tho  <liric  tion 
of  the  Hr.inihtH  TMosf  wht>  arc  m«'mlMr>«  nivi-  lliiir  wlu>lo 
timt-  aii.l  work  to  pulilii  M-rvin-,  while  tlu-  -.tmlttUs  >{ivi' 
Ihrir  annual  Urm  of  ^ix  inonthv  A  f»w  >!  tluni  art-  lol.l 
otT  annually  t»»  make  arrangiiiunts  for  tin-  mittinni  of  the 
National  ("onKn-Hs.  They  <lo  all  tluy  |)OHMbly  can  lo  h.lp 
suthmovfm«ntsa-.i)rimaryithualion,fi-malt'ttUualion,ati(l 

the  uplifting  of  the  I)tpre^«,»(l  c:ia>-.ei.  In  Hrrar  a  gnat 
deal  has  Imn  <lone  to  help  the  Co-operative  Credit  Sck ieties 
of  the  I'rovinie.  During  the  serious  fodder-faniine  from 
which  (iiijarilt  sulTered  in  nji.',  ten  members  and  six  v.ilun- 
leer-,  were  fully  engaged  lor  ten  nu)nth>^,  ami  did  priieless 
service. 

After  the  five  years  of  stu<lenf>h:p  are  over,  a  nundxr 
receives  only  lift'  i  i|He>  a  month  of  salary,  even  if  he  he  a 
married  man  wii!.  a  family.  11  ere  are  at  presint  twenty- 
six  memlurs  in  all.  I'he  ex|)e.i>e-,  of  the  soiiely  already 
run  froni  twenty  to  forty  thou:^and  rupees  per  annum.  Mr. 
Gokhale  raises  the  bulk  of  thi>  large  sum  himself  from 
private  friend>. 

The  following  paragraphs  co|)ied  from  a  brief  prospectus 
of  the  society  '  will  give  a  clear  idea  of  the  spirit  of  the 
undertaking : 

For  some  lime  past,  the  conviction  ha^  been  forcing  itself  on 
many  earnt-st  and  thoughtful  minds  that  a  stage  has  been 
reached  in  the  work  of  nation-building  in  India,  when,  for  further 
jirogress.  the  devoted  lal)ours  of  a  >pecially  traine<l  agency, 
afipiying  itself  to  the  task  in  a  true  missionary  s[)irit,  arc  re- 
(juired.  The  work  that  has  been  accomplished  so  far  ha>  indeed 
been  of  the  highest  value.  The  growth  during  the  last  titty 
years  <■'  i  feeling  of  common  nationality,  based  upon  common 
traditions  and  ties,  common  hopes  and  asjiirations,  and  even 
common  disabilities,  has  been  most  striking.  The  fa.t  that  we 
are  Indians  tirst,  and  Hindus,  Mahomedans  and  Parsces  or 
'  The  ^icnJnls  0/  hiJhi  .•>in/.0'.  w  be  iiaii  irum  liit:  jui.n;l>. 


J     i 


RF.I.Kilors   NVrioN'M.ISM 


379 


rhriMi.mH  aft«-nv,»r.lN  i-.  Wu\H  rr.ili/r<l  in  .i  -l«M<liIy  itumiMng 
m.M^urr,  .iii-l  the  i.l.-a  "f  a  uniK.I  ami  trnovatf.l  IikIui,  f'l.r.  hiiiK 
.M.w.ir.l.  lu  ,1  pl.u.-  .uiionK  ih.-  i..it...n.  ->(  ih.-  «"rl.l  "-rtliv  uf  h.-r 
Krr.it  pa.t,  i^  no  L.nK'T  a  r-iir.-  lIU'  -Irrarn  ul  a  f.w  ini.inin.iluf 
min.lH,  '     •  i^  thr  .l.tiiiiltly  a.  c  iptnl .  r.  nl  of  iI.om'  who  lorn.  !h< 
l.raino    ihr  coninmniiy       ilu- .-.liKal.'.!  •  U.m-,  ..f  thr  nmntry 
A  imlil.iliU-  luKintniiK  ha'*  alr.a.ly  U.ii  nia.l.-  in  maltirn  of 
f.lutation  an<l  of  Imal  w-lf  Kovrrnnunl ;    ami  all  ila^>t>  of  ihr 
IMopl,-  an-  slowly  ImJ  Ht.a.lily  ioniinR  umlir  the  iiithi«-mr  ..f 
iilx  ral  i.iias.      Ihi-  .  laim-  of  pubiii  lif<-  art'  ivrry  day  mtivinx 
wi.l.r  monnltion.  ami  atla<  hrmnt  to  th.-  Ian<l  of  our  l.irlh  is 
KrowiiiK  into  a  MrotiK  an.l  d.rply  i  lu 'i-h.-il  pasMoii  of  thi-  hiart. 
Ih.-  annual  nui  tinus  of  ("onKrisM-s  an.l  C'onfiT.  ru.s,  ihi-  work  of 
pul.lii  IhkIi.-s  ami  asMKiations  tlu-  writin«s  in  ilw  .olunin-  of  the 
Indian  I'rtss  -  all  In-ar  witm-ns  to  the  n.-w  lif.-  that  i-  iour-.in« 
in  Ih.-  veins  .)f  the  |H-..pl..,     The  results  aihiev.-.l  so  far  are 
umloul.tedlv  most  Kratifyins.  hut  ih.  y  ..nly  m.an  that  the  JuhrI.' 
has  l.een  cleared  an.l  ihe  f..un.lalions  lai.l.      Ihe  «reat  work  of 
rearing  the  suiHrslru.ture  has  yet  f.  he  taken  in  ha.i.l  an.l  the 
.situation  .Unuin.U  ..n  the  jurt  ..f  w.-rkers  .|ev..ti..n  an.l  sacritices 
pr.)iM.rtionate  to  the  niaj;nitu.le  ..f  the  ta>k. 

I  he  Servants  .>f  India  S...  iety  has  he.n  e-.tahli.lie.l  to  meet 

in  some  measure  the.e  re.|uirements  ..f  the  situation.     Its  mem- 

her>  frankly  a.iept  the  llriti-h  (.)nneetion  as  ordaine.l.  in  the 

insvrutahle'.lisi)ensati..n  .)f  I'r..vi.len.e,  f..r  In.lia'.  K"«>'l-     ^^'If- 

(-...vernment  within  the  Kmpire  for  their  country  an.l  a  higher 

life  nenerallv  f.)r  their  ountrymen  is  their  K.)al.      This  Roal,  they 

vecoKni/e,   cann.)t   he   attained   wilh..ut   years  of   .arnest   an.l 

patient  eff.)rt  ami  sacrifices  worthy  ..f  the  cause.     Much  of  the 

work  must  he  directed  Dward  huildinn  up  in  the  cuntry  a  higher 

tyiH.-  of  character  and  cajKicity  than  is  Renerally  availahle  at 

p'resent ;  and  the  a.h  ance  can  only  he  slow.     Morover  the  path 

is  heset  with  great  ditTiculties ;    there  will  he  onstant  tempta- 

ti.ms  t..  turn  hack  ;    hitter  disapp.)intments  will  repeate.lly  try 

the  faith  .)f  those  who  hav.-  put  their  hand  t.)  the  w.)rk.     Hut  the 

weary  t..il  can  have  hut  one  end.  if  ..nly  the  workers  grow  not 

fainthearted  on  the  way.     One  essential  con.lili..n  of  success  in 

this  V ..rk  is  that  a  .suflicienl  numher  of  our  c.mnti^men  must 

now  come  forward  to  devote  themselves  to  the  cause  in  the  spirit 


If 


u 


I     i 


SHo      MODKRS   Kll.li.ltns   Mo\F.Mi:NtN   IN   INI>I\ 

in  »Mih  liiiKlMvis  «<>tk  In  nn'l«Ti.ik.n  I'ul/lU  lifr  niuit  *>« 
xiMMliiali/i"!  I.'  \i<i(  lou.ilry  nui-t  m>IiII  ihr  luart  lli.il  .til  "I**- 
shall  a|i|H.ir  .i»  i>l  liiU-  umiin  «it  l.y  lU  M.lf  V  frrMiii  |>.iln<i|. 
i»m  »iii<h  r<|..iii»  at  tv«f>  .i|i|><irltiMM  V  I'l  ^atrilur  I  >r  the 
motlii  tl.iii'l,  .1  .t.iuntU-i-*  htart  whfti  niii»»->  !••  !«•  turimi  k»a<k 
(fuiii  iH..l.j«'«  I  liy  <li!liiitlty  .irilatiKir,  a  ili«  |>  l.tith  m  ihf  |n.r|..»M; 
<i(  I'tiiMilciui  «huh  imihlciK  lan  .liakr  ••>nii|'|'«'i  with  Km  c, 
lh»-  \\urk«r  iiiu^l  Mart  <>n  hi>.  nii  -inn  ami  nvti.ntly  ^•••k.  tlii! 
j.iy  v\liuh  toiiu'*  cil  ^iMiuliriK  oiumII  fii  llu-  5«TVHtf  if  cine  » 
iminlry 

Mr  M  K  (l.iii.lhi,'  wJm  di.l  Mith  txnllmt  stTvito  in 
ihr '.truiy^U- with  ill'' S'liith  Afrii.ia  (invirnnunl  (or  Jus- 
tin' for  the  Indian,  h..>  -ij,'nilu<l  his  inliiUitin  »>(  bcotming 
A  wiirktr  uiiiUr  titi   Sutitty. 

(/.    I  lif  Sn',1  Siiilan 

Thf  pr.tKnvs  of  thoiiKl'l  .in<l  thf  nuiri  h  of  t  vents,  work- 
ing toj;ithcr  in  Iiulia,  have  fortvil  many  wonun's  probltn'n 
lo  thf  front  duriuK  ih*-  lust  fi-w  yi-ars. 

The  .S'r.'.i  SiiJdH.  or  llornc'  of  Service,  was  founded  in 
Hotnbay  in  July.  i.>oS.  hy  Mr.  H  M,  Malaluri.  tlie  I'arMO 
ktfornuT  whosi-  pamphlet  on  Cliiid  marriage  and  VVidow- 
(elihacy  puMlNhed  in  18S7  is  mi-ntiontd  ahove,' and  Daya- 
ram  Ciidumal.  i  Miiidu  from  Sindh,  a  retired  jud^e.  Thesf 
two  vigorous  men  lolKi  ted  larne  sums  oi  money  and  guar- 
antfed  a  steady  ini  onu-  for  the  institution.  During  thf  last 
thrff  yfars  they  paid  in  Rs.  45000  between  them,  and 
raisid  an  F'.ndowmmt  and  Ruildi'ig  Fund  of  Rs,  82,000. 
But  Mal,d>ari  is  dead,  uliiie  (iidumal  has  fallen  away  from 

'  StT  .1/    K    Gandhi,  a  skctih  of  his  lilt- aiul  work.     M,i'!r,is,  N.ue<an, 

At    4 

'  I  uvr  pr^ii  li- ally  all  my  itifnrniaiinn  on  ihr  V\a  Saiian  10  a  ktlcr 
Irom  Miss  H  .\  llnKiiircr,  tlu-  llciicral  Stfirrlar>',  utnl  u  lew  |>ani|ihlet.-i  which 
she  kindly  si'nl  me. 

«  See  I).  H?. 


I  i! 


.    I 


!        f 


IM 


¥^ 


KF.1.K.KH  s   NATION  M.hM 


^1 


MKinl  r.(.»rm,    »<>  that  tin  St\.i  Sa.lan  munt  now  r.  ly  ..n 
uthrt    rufi'U, 

I'trHap'.  the  f..ll..wiriK  lii'"-  •  "'  'f'""  ""''  "'  ^'"'^  I'ul.lUa- 
tiuiH  will  ni..-,l  r.a.lil)  K^'  a.Uar  i-Ua  "f  IIm  wutk  . 

OMJKCI'        S.Miil  blu.iti.inal  .iiul  Mr.li.al  ^cr\i'>'  (S.va) 
thnniKli  lti'li.iii  MUrs  njiuS.ir  ,in.|  l.i>. 

riu-  S.HI. '\  i.-.iint.iun  lie  lulldwiiiK  i(i-tiluti'»n»:    - 

I     A  II..IIM    i..r  itii  I lofiuii -I*. 

i    All  111!  i  iri.il  H"'m-  with  v.iri.iu'>  <lt  l'-'^'""'"'' 

t    A  Ntiiilif  \<*r  thr  .li.tti^M.I 

.^     \  |»i-(Hri-.if\  l<>r  Wxtmn  .tml  Chililnti 

S    .Uu^in^   u.r  Si^l.  rh.HKU)       Hin.lu,   Par-i  ami   M-.h..ni- 

"'"„'"a  W<.rkfla>,.  aU<^  ll-mr  Class.-,  in  I'hawN  U  r.  lam.- 
U-t,(-nu's-ii  huu-.c>i 

All  fhi'M-  .in   I'T  ih>'  Ihiu'»iI  'iI  sv«)iiu-n. 

A  nsi.ii-fit  1,1. ly  I.Htor  ^;i^•s  lu  r  whuU-  tini.-  t.i  tlu-  w..rk  , 
uii..  tw.'  utlur^  iiw  a  urtaiii  amniirU  ul  h.  1|.,  A  -oiial 
st.t^  u.  nur>.  I-  lUo  availal)l<-  (or  oiit.loor  work  ,  and  lIuTi- 
an'  In-.  M>trr-  Himlu,  1'ars.T  ami  Muslim,  who  muvc 
.ii.,;us  .imonti  nc  pM-.r  ^■oun^;  i)rol)atiuiuT^  aro  ^nt  f«>r 
tnuttiUR  'o  \,.inuu'->  ivif>iiical  sthoois. 

Till  ^itiri-'.  dlM'  fiiihU^lu-s  tra(  ts  for  inv  distribiUion  on 
ttsEditii.-  --MHUr^  aoti  morul  subjctts 

Tbr  Hume  hsH  m*  it^  own  huiklmj.'  in  Gaindi  vi  Road, 
Bt-aHtsiiy      Tht  mnual  v  xlH-miiturc  is  aix'Ul  Rs.  .-o  ooo. 

>r|j,^.  rn-  i,r;iii:  nes  in  I'txnia  and  .\hrucdabad  which  arc 
ay*i->  diuitl  ^^xceiii<•IU  wurk.. 


ihir  marii'  nr-iiioiuiDly  mention  ht-r,  certain  other  forms 
.-,  Mmud  «.I3L  Buch  as  Widows'  lIomoN.  t!u-  Social  Ser'  ice 
aaip  -ioae  b-  audients,  and  especially  the  Ni^hkama  Karma 
IdatSia."  whiES.  is  ver\  similar  in  purjwsc  and  in  work  to  tJie 

'  See  Wow,  p.  40(. 


fl> 


382     MODERN  RELIGIOUS   MOVEMENTS  IV  INDIA 

Seva  Sadan ;  but  our  aim  in  this  chapter  has  been  to  group 
together  the  new  movements  which  shew  a  decidedly 
nationalist  purpose,  while  in  other  chapters  we  have  dealt 
with  those  which  are  more  sectarian  in  character,'  or  arc 
clearly  inspired  by  social  considerations.' 


:  I 


4.  Fine  Art  and  Music 

The  Government  School  of  Art,  Calcutta,  has  been  for 
several  years  the  centre  of  a  very  promising  revival  of 
Indian  painting,  sculpture,  wood-carving  and  other  fine 
arts.  Mr.  Iv  B.  Havell,  who  was  for  several  ye  us  Principal 
of  the  School,  has  been  the  leader  of  the  mov«'ment ;  but 
he  has  been  ably  seconded  by  a  group  of  very  promising 
Indian  painters,  the  most  prominent  of  whom  is  Mr.  Aba- 
nindra  Nath  Tagore.  The  purpose  in  view  is  to  produce  a 
genuinely  Indian  school  of  art.  A  number  of  beautiful 
reproductions  of  both  ancient  and  modern  pictures  have 
been  published  at  moderate  prices  by  the  Indian  Society 
of  Oriental  Art,  which  is  closely  connected  with  the  Cal- 
cutta School ;  and  in  London  the  India  Society  is  doing 
similar  work. 

Mr.  Havell  and  Dr.  A.  K.  Coomaraswamy,  who  i<  con- 
nected with  Ceylon,  have  for  several  years  led  a  crusade  to 
convince  the  world  that  Indian  art  has  high  spiritual  quali- 
ties which  set  it  at  least  in  the  front  rank  of  the  world's  art, 
if  not  in  advance  of  all  other  art.  This  high  argument, 
which  is  parallel  to  the  claims  made  on  behalf  of  Hinduism, 
Buddhism  and  other  Oriental  faiths  by  the  revivalists,  has 
proved  of  large  value ;  for  it  has  led  to  a  far  more  intelligent 
appreciation  of  Indian  sculpture  and  painting  than  was 
possible  in  former  years,  and  to  the  recognition  of  fine  quali- 
ties in  them  hitherto  unnoticed,  and  has  also  given  great 
'  Chap.  IV.  '  Cli.ip.  VI. 


RELIGIOUS  NATION.\LISM 


383 


i 


encouragement  to  Indian  artists ;  but  it  seems  clear  that  it 
has  failed  to  bring  sober  critics  to  the  acceptance  of  all  that 
Messrs.  Havell  and  Coomaraswamy  teach.  No  one  who 
wishes  to  understand  India  ought  to  fail  to  look  through 
Mr.  Havell's  exquisite  book.  Indian  Sculpture  and  Paint- 
ing, and  the  volumes  of  reproductions  published  by  Dr. 
Coomaraswamy. 

Until  quite  recently  the  cultivation  of  music  in  India 
was  left  largely  to  nautch-giris.  Here  also  the  new 
national  spirit  has  proved  creative.  Keen  interest  in 
the  best  Indian  music,  both  vocal  and  instaimental, 
is  being  shewn  in  several  quarters.  The  Gandharva 
Mahdvidyalaya,  or  Academy  of  Indian  Music,  was  estab- 
lished in  Lahore  in  190 1,  but  has  now  its  headquarters  in 
Girgaum,  Bombay.  Local  musical  societies  have  appeared 
in  a  number  of  places,  one  of  which,  the  Poona  Gayan 
Samdj,  or  Song  Society,  may  be  mentioned.  Sir  George 
Clarke,  when  Governor  of  Bombay,  and  also  Lady  Clarke, 
did  all  they  could  to  encourage  these  efforts.  Within  the 
Christian  Church,  the  Rev.  H.  A.  Popley  of  i:rode,  in 
South  India,  has  done  excelleni  service  in  adapting  the  best 
Indian  music  to  Christian  uses.  Several  Europeans  have 
recently  written  books  on  Indian  music. 

Literature.  —  Indian  Sculpture  and  Painting,  E.  B.  Havell,  Lon- 
don, Murray,  63s.  Essays  on  Indian  Art,  Iiuli  try  and  Education,  E.  B. 
Havell,  Madras,  Xaltsaii.  Rs.  i  as.  4.  Essays  on  National  Idealism, 
A.  K.  Coomaraswiimy,  Madras,  Natcsan,  Rs.  i .  The  Music  of  Hindu- 
stiin,  by  A.  11.  Fox  Strangways,  Oxford,  Clarendon  Press,  1914,  21s. 
net. 

5.  Poetry 

The  fourth  son  of  Debendranath  Tagorc  *  is  Rabindra- 

nath  Tagore,2  who  is  by  far  the  most  prominent  literary 

»  See  p.  39,  above.  '  See  his  portrait,  Plate  XI,  facing  page  376. 


m 


ml 


t  > 


il 


1 


'.^-  ^:^M^^''Ji£i^€i' 


rl  I  ^ 


384     MODERN   REUGIOUS  MOVEMENTS  IN  INDIA 

man  in  India  to-day.  For  many  years  he  has  been  the  ac- 
knowleilgcd  king  of  Bengali  literature.  Hissongsand  hymns 
are  on  every  lip,  and  everything  he  writes  is  treasured. 
When  he  delivers  an  oration  in  Bengali,  or  when  he  sings 
some  of  his  own  songs,  his  power  and  charm  arc  inex- 
pressible. Quite  recently  he  translated  a  number  of  his 
short  devotional  poems  into  rhythmical  English  prose; 
and,  by  the  advice  of  his  friends,  they  were  published  in 
England,  under  the  title  Gilanjali.  He  is  now  recognized 
as  one  of  the  greatest  literary  men  of  the  Empire ;  and 
European  opinion  as  such  is  expressed  in  the  award  of  the 
Nobel  prize  for  literature  to  him. 

But  the  chief  fact  to  be  realized  about  him  is  that  he  is 
the  very  flower  of  the  new  nationalist  movement,  represent- 
ing at  their  very  highest  the  noblest  motives  that  have 
stirred  the  people  of  India  since  the  new  century  began. 
His  position  is  central.  Though  he  is  the  son  of  Deben- 
dranath  Tagore,'  he  no  longer  holds  his  father's  religious 
position.  He  expects,  as  he  said  to  me  a  few  months  ago, 
that  the  regeneration  of  India  will  come  through  gradual 
change  within  the  body  of  Hinduism  itself  rather  than 
from  the  action  of  any  detached  society  like  the  Brahma 
Samaj.  Even  when  he  tells  his  readers  in  Sddhand  that 
his  religious  faith  is  a  purely  Indian  growth,  owing  noth- 
ing to  the  West,  he  is  still  the  child  of  his  day;  for  the 
mtxlern  Nationalist  has  no  difficulty  in  finding  every 
Christian  principle  and  practice  in  ancient  Hinduism. 

Mr.  Tagore  sums  up  in  himself  all  the  best  characteristics 
of  modern  nationalist  thought  and  feeling.  He  is  an  eager 
educationalist,  maintaining  at  Bolpur,  Bengal,  a  Boarding 
School  in  which  two  hundred  boys  receive  an  education 
combining  the  best  traditions  of  the  old  Hindu  teaching 
with   the  healthiest  modern   methods.     A  good   modern 

'  P.  39,  above. 


I 


RELIGIOUS  N.VnON.VLISM 


38s 


education  is  given ;  the  health  of  the  body  is  secured  by  ath- 
letics; and  music  and  daily  worshij),  in  the  simple  and 
severe  manner  of  the  Brahma  Samaj,  are  Uaed  to  purify  and 
strengthen  the  religious  nature.' 

Mr.  Tagore  feels  as  keenly  on  social  questions.  Never 
shall  I  forget  the  magnificent  oratioi  which  I  heard  him 
deliver  in  Bengali.  onlnJianSocicly,  in  the  MinervaTheatre, 
Calcutta.*  The  loftiness  of  the  speaker's  character,  his 
brilliant  diction,  and  the  superb  strength  and  music  of  his 
utterance  mo\ed  me  very  deei)Iy,  and  produced  an  extraor- 
dinary eflect  on  the  great  audience.  His  proposals  were 
scarcely  practical,  and  no  one  has  attempted  to  carry  them 
out  in  action ;  but  one  could  not  fail  to  realize  his  insight 
into  the  urgency  of  the  whole  social  problem  or  to  leel  the 
heart-throb  of  nationalism  in  every  sentence. 

The  universal  appeal  of  Gitanjali '  is  due  largely  to  the 
lofty  religious  feeling  which  inspires  the  work,  and  to  the 
sincerity  and  simplicity  of  the  style,  touched  with  the 
colour  and  fragrance  of  the  East,  but  largely  also  to  the 
character  of  the  religious  ideas  of  the  poems.  There  is 
sufficient  Hindu  phraseology  and  form,  drawn  from  the 
e.\quisite  Bengali  lyrics  of  the  Chaitanya  movement,^  to 
distinguish  these  poems  from  European  work  and  to  give 
them  a  most  engaging  freshness ;  yet  the  dominant  beliefs 
arc  Christian  and  in  full  harmony  with  modern  thought. 
There  is  no  karma,  no  transmigration,  no  inaction,  no 
pessimism,  no  world-weariness  and  hatred  of  sense  in 
this  lofty  verse ;  but  there  is  the  perception  that  nature 
is  the  revelation  of  God ;  there  is  everywhere  the  joy  of 
meeting  Him  in  sun  and  shower ;  there  is  the  dignity  and 


*■■■■ 


1 1  i 


»  The  school  is  described  in  the  Modern  Review,  May,  IQ13. 
2  July  22,  1004.     Tlie  address  w.is  rejiorted  in  the  Bengalee  next  day. 
'  GiUinjali.  by  R.  N.  Tagore.     London,  Macmillan,  IQ13,  4s.  6d. 
*  P.  2g4,  above. 

2C 


-  :  m 


Jll 


S^'^^l^^^S! 


'm^^jimK^mfM^^m^' 


386     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

worth  of  toil,  deliverance  won  only  by  going  down  where 
God  is,  among  "  the  poorest  and  lowliest  and  lost,"  the 
duty  of  service,  the  core  of  religion  found  in  righteous- 
ness, life  won  by  dying  to  self,  sin  rccognizetl  as  shame  and 
thraldom,  and  death  as  God's  messenger  and  man's  friend.' 

•  This  essay  was  written  before  the  strikinR  anpreii-tion  appeared  in  the 
Timfs  Litrrary  SupptemrnI  of  May  i6,  1QI4.  and  before  the  author  had 
»een  the  review  in  the  Spectator  of  Feb.  14,  1914 


.'^Biaa/ii  if  iBiiiCTc:  -Kir^s^zsii^ ^miir^siiejisK 


1 


"!! 


CHAPTER  VI 

SOCIAL  REFORM   AND   SERVICE 

1828-1913 

Social  service  and  reform  arc  so  closely  intertwined  with 
religious  thought  and  effort  in  every  land,  and  especially 
ii.  India,  that  it  may  prove  useful  to  students  to  have  a 
connected  account,  however  brief,  of  the  various  movements 
and  organizations  which  have  influenced  the  people  of  India 
socially  during  the  past  century. 

I.  Historical  Outline 

The  Indian  social  movement  is  a  direct  outcome  of 
Christian  missions  and  Western  influence ;  and  all  communi- 
ties have  felt  the  impact  in  a  greater  or  less  degree.  The 
primal  impulse  was  communicated  by  the  Serampore 
Missionaries  to  Ram  Mohan  Ray,  and  by  him  to  the 
Hindu  community ;  and,  throughout  the  whole  history. 
Christian  teaching,  effort  and  example  have  done  more  than 
anything  else  to  quicken  the  movement. 

Ram  Mohan  Ray  scarcely  touched  the  question  of  caste, 
but  he  condemned  polygamy,  and  he  spoke  and  wrote 
against  widow-burning  with  so  much  force  and  convincing 
power  as  materially  to  prepare  the  way  for  Lord  Bentinck's 

act.' 

Under  Lord  Bentinck  the  British  Government  entered 
on  a  new  policy  of  very  great  significance,  the  putting  down 
of  certain  social  and  religious  customs  vtY'"-^  had  for  many 

'  Above,  p.  33- 
3»7 


:!li 


m 


i 


-r^ 


'wa. 


.w^im-'W^ 


388     MODERN  RFXICIOUS  MOVEMEXTS  IN  INDIA 


centuries  been  usual  in  India  hut  which  were  outrageously 
inhuman.  Widow-burning  was  prohibited  in  182Q;  Iha^, 
or  the  strangling  of  travellers,  was  then  put  down,  and  the 
crusade  against  female  infanticide  was  begun.  Under  later 
rulers  human  sacrifice  and  religious  suicide  were  prohibited. 

In  1849  a  secret  society  for  social  reform  was  founded  by 
Hindus  in  Bombay,  and  in  1851  the  Parsees  of  the  city 
formed  a  Religious  Reform  Association. 

Besides  their  daily  teaching  in  College,  Duff  and  the 
other  educational  missionaries  of  Calcutta  used  to  deliver 
public  lectures  in  the  city  in  which  social  as  well  as  religious 
questions  were  discussed.  As  a  result  of  this  Christian 
teaching  a  secret  society  was  formed  in  Calcutta,  in  which 
Hindus  pledged  themselves  to  educate  their  wives  and 
daughters.  In  1849  Isvara  Chandra  V^idyas3gara,  along 
with  a  European  official,  Mr.  Drinkwater  Bethune,  founded 
the  first  Hind  j  school  for  girls  in  CalcutUi.  About  the  same 
time  Vidyasagara  also  began  the  agitation  which  led  to  the 
Government  Act  of  1856  legalizing  the  marriage  of  Hindu 
widows. 

A  little  earlier  Lord  Dalhousic  pas.scd  an  Act  prohibiting 
the  gross  obscenities  which  until  then  had  been  common  in 
the  streets  of  Indian  cities.  It  was  found  necessary  to  in- 
sert a  clause  into  the  Bill  providing  that  its  restrictions 
should  not  apply  to  the  images,  temples  and  cars  of  the  gods. 

The  next  prominent  name  in  social  reform  is  Keshab 
Chandra  Sen.  He  was  the  tirst  non-Christian  who  adopted 
the  whole  social  programme  of  Christian  Missions,  namely, 
the  thorough  reform  of  the  Hindu  family,  the  repudiation 
of  caste  and  the  practice  of  philanthropy.  Through  his 
influence  new  non-idolatrous  rites  for  domestic  ceremonies 
were  introduced  among  Brahmas ;  and  they  gave  up  child- 
marriage,  polygamy  and  enforced  widowhood,  and  began 
to  press  forward  the  education  of  girls.    Brahma  marriages 


m 


SOCIAL  REFORM  AND  SERVICE 


389 


were  legalized  by  Lord  Lawrence's  Government  >n  1872^ 
Sasipada  Banerjea  did  a  gooil  deal  of  excellent  social  work 
at  Barahanagar  near  Calcutta.  The  New  Dispensation 
ami  the  Sa.lharan  Brahma  Samaj  are  still  true  to  Keshab  s 
IcachiiiK'  and  practice  in  social  matters. 

The  interest  of  the  story  passes  next  to  the  Bombay 
Presi.lency.  where  from  1870  .mwards  Mankar.  Ranade  and 
Vishnu  Sastrl  Pandit  carried  on  a  vigorous  ami  fruitful  agi- 
tation in  favour  of  the  remarriage  of  Himlu  widows. 

About  1870  the  movement  appeared  also  in  the  North- 
In  that  year  Syed  Ahmad  Khan  began  his  long-continued 
agitation  in  favour  of  modern  education  and  .social  reform 
among  Muhammadans;  an<l  from  1875.  when  the  Arya 
Samaj  was  founded,  we  must  also  reckon  Dayinanda  as 
helping  the  cause  of  reform  along  certain  lines.  He  not 
only  condemned  idolatry  but  oi>posed  child-marriagc  and 
favoured  female  education.  His  crusade  against  caste  was 
more  nominal  than  real. 

From  1880  onwards  the  great  mass  movements  of  the 
Depressed  Classes  towards  Christianity  began.'  These 
have  not  only  added  humlreds  of  thousands  to  the  Chris- 
tian Church,  but  have  powerfully  affected  thinking  men  of 
all  religions  throughout  India,  and  have  started  movements 
of  untold  significance  among  Brahmas,  Aryas,  Hindus  and 
Muhammadans.  , 

In  1887  the  first  Widows'  Home  organized  by  a  Hindu  was 
opened  by  Sasipada  Banerjea  at  Barahanagar  near  Calcutta. 
In  the  same  year  B.  M.  Malabari,  a  Parsce,  published  a 
large  pamphlet  entitled  Infant  Marriage  and  Enforced 
Widowhood  in  India.  This  pamphlet,  with  its  unsparing 
criticism  and  its  great  array  of  weighty  names,  roused  wide- 
spread discussion,  and  did  much  to  move  public  opinion. 
It  was  largely  as  a  result  of  this  agitation  that  the  Govern- 
'  Sec  above,  p.  366. 


lii 


t&:.^''^y. 


%-il 


390     MODKRN  RELUUOUS  MOVEMENTS  I\  INDIA 


1! 


ment  of  India  folt  froc  to  pass,  in  iHgi.  thrir  Akc  ot  Consent 
Act,  whcrt'by  cohabitation  with  a  wifo  under  the  age  of 
twelve  is  prohibited.  It  has  been  found  imiM>ssible  to  en- 
force the  Act  with  anything  like  strictness;  but  it  has 
proved  distinctly  helpful  in  more  ways  than  one. 

Meanwhile  stuial  reft)rniers  hail  organized  themselves 
and  had  m<«  in  1888,  fcr  the  first  time,  in  the  National 
Social  Confe.  nee,  which  since  that  date  has  formed  the 
centre  of  much  stnial  edort  and  has  proved  a  powerful 
agent  for  the  formation  of  public  opinion.  A  few  facts 
aljout  its  history  are  given  below. 

From  about  i8(jo  onwards  ime  can  trace  the  influence  of 
a  large  number  of  organizations  in  social  matters.  Most 
of  these  new  iMMJies  are  exceedingly  conservative,  the 
RSmakrishna  Mission,  the  Sectarian  movements,  whether 
Hindu,  Jain  or  Muhammadan,  and  the  Caste  Conferences; 
yet  every  one  of  them  does  something  to  promote  female 
education  and  to  raise  the  age  of  the  marriage  of  girls. 
Even  the  ultra  conservative  Nambutiri  Brahmans  of  Tra- 
vancore  are  beginning  to  move. 

Since  the  opening  of  the  new  century  there  has  been  a 
notable  increase  in  earnest  attempts  to  render  social  ser- 
vice to  the  most  needy.  The  Ramakrishna  Mission  has 
not  only  given  itself  to  education  hut  to  medical  work  and 
to  flood  and  famine  relief.  The  Arya  Saniaj  has  also  done 
great  work  in  famine  relief.  But  the  most  important  or- 
ganizations are  the  various  societies,  Brahma,  Arya,  Hindu, 
Muslim,  which  arc  seeking  to  help  the  Depressed  Classes, 
the  many  new  Widows'  Homes,  the  Seva  Sadan  and  Mr. 
Gokhale's  Servants  of  Iniiia  Society. 

LiTFRATiRE.  —  The  Administration  of  the  East  India  Company, 
by  J.  W.  Kayc,  London,  Beniley,  185,5  (describes  the  great  reforms). 
The  Suppression  of  Uum<in  SiicriUn'.  ■'>uHo:  'j'td  Fcnult:  I'lfij'ttiddf, 


S(KIAL  Rl  rORM   ANU  SllRVKK 


39 « 


Madra*  C  L  S  I,  iM.  >S  •"  (al>ri<lKe'l  ff'""  Kay**)'  ^'"''^"• 
„.-«j  «/a  /*<«<.  by  Mra.lows  Taylor,  bxi.l.m.  IrUbmr,  is.  KomN.-, 
ami  Kr„Mati,m,.  by  W.  M.  Slttman,  Oxfor-l  liuv.r^jly  I'um,  7«  "<< 
net  .V.....iy  H-form  m  H,h«^,iI,  by  S  N.  Tati vabhunhuiia,  Cakutta.  /.i- 
/,•«/  .WorrLU-'-  ■»"'  /•-■"/"""'  »  W.mA,.,^/  (»i  hutui.  by  M.  M.  Malabari, 
Bombay,  1HH7  K.li^ums  and  So,  i,il  K.l,>rm,  by  M.  (i  Ratuulc. 
Bombay,  Clari.lKo.  kjoj.  /Ar  >><•..*.■«  atui  WnUnts  of  Sir  A'.  G. 
Chtindavitrkar,  Bomltay,  i')ii,  Rs  '  a»  '^■ 


2.  The  Nationai.  Sik  ial  Conference 
It  was  the  Bombay  Presidency,  and,  in  the  main,  the 
Prarthana  Sumaj,  that  created  the  new  movement.     The 
earliest  Social  Reform  Association  was  formed  in  Sind  in 
1881.     The  National  Social  Conference  was  organized  and 
met  for  the  first  time  at  Ma.lras  in  1S88.'     The  real  leader 
was  Mr.  M.  (J.  Ranade.  hut.  with  his  usual  mo<lesty.  he 
remained  as  much  in  the  back>,'r«>un<i  as  possible.     Sir  T. 
Madhava  Rao  presided  at  the  first  Conference,  and  after- 
wards the  most  prominent  place  was  usually  taken  by  Rai 
Bahadur  Raghunath  Rao,»  a  Hindu  belonginK  to  the  Madras 
Presit'ency,  who  had  been  Prime  Minister  of  the  State  of 
Indore,  and  was  older  than  Ranade.     The  methods  of  the 
Conference  are  practically  the  same  as  those  in  use  in  the 
Congress.     Representatives  meet  fr(im  every  part  of  India. 
The  subjects  on  the  a-^cnda  are  <liscussed,  and  resolutions  are 
passed.     The  Conference  usually  meets  in  the  same  city  as 
the  Congress,  and  just  after  it.     At  the  close  of  the  Confer- 
ence  the  members  usually  dine  together,  irrespective  of 
caste,  race  and  religious  distinctions.     While  a  few  Muham- 
madans  and  others  attend,  the  great  majority  of  those  who 
take  part  in  the  Conference  are  Hindus;    and  the  whole 
iwlicy  of  the  movement  tends  to  be  Hindu  in  its  affinities 
and  interests.'    The  following  set  of  resolutions  passed  in 

'  Ranade,  Essays,  17Q.        '  This  leader  died  in  101  i.     L'iK  .  XXII,  4:^- 
-  Sec  Rcjululiua  X!.  uviO'-v 


ml 

iff./ 
-1 


■  l| 


JFf, 


■*•'*' 


393 


MODERN  RELIGIOUS  MOVKMKNTS  IN  INDIA 


'f  ^ 


the  Omfcrcnrc  hcl<l  at  All.ihaba<l  in  Dccemlwr,  1910,  will 
give  some  i<icii  of  its  interest*  ami  w»»rk  : ' 

I.  (tf)  That  In  the  opinion  of  thi*  Conference  greater  .ind 
more  |>crM.stcnt  effort!*  ^thouUl  lie  tnaiic  by  the  e<lu- 
cateii  community  thrmvlvt-H  to  promot*-  the  Edu- 
cation of  Women.  That  with  a  vifw  to  nivt-  effect 
to  this  recommendation  this  Confertnte  is  of  opin- 
ion that  a  larRer  number  of  Hchmils  shoulil  Ijc 
t»|R'ncil  in  towns  an<l  that  a  Krailuateci  s-.ries  of 
text  Inrnks  be  pre|)ared  (or  use  in  such  schcM)l»  and 
that  local  Committees  be  ap|x>inted  to  collect 
funds  atnl  to  cstabli.sh  and  cumluct  such  sch«K)l». 
(6)  That  this  Confircncc  while  appreciating  the  help 
which  Ciovemment  has  extended  to  the  cause  of  the 
Education  of  Women  in  this  country  is  of  opinion 
that  the  proiM)rtion  of  ex|R'nditure  on  the  Educa- 
tion of  Women  is  much  less  than  it  should  be  and 
it  earnestly  prays  that  (Jovernment  may  Ixr  pleased 
to  s|K'nd  a  larger  proportion  of  revenues  umkr  this 
head. 

II.  That  this  Conference  strongly  recommend;-,  that  every 
effort  should  be  made  to  jK-rsuade  parents  not  to  marry 
their  boys  before  the  age  of  25  and  their  girls  before  16. 

III.  This  Conference  is  of  opinion  that  the  time  has  come 

when  steps  should  be  taken  to  aljolish  the  parda  system. 

IV.  That  this  Conference  welcomes  the  efforts  that  are  being 

made  in  several  parts  of  the  country  to  raise  the  moral, 
material  and  social  condition  of  the  depressed  classes, 
and  urges  that  further  effort,  be  made  to  obtain  for 
these  classes  full  recognition  as  an  integral  part  of  the 
general  body  of  the  community. 

V.  That  this  Conference  records  its  opinion  that  no  attempt 
should  be  made  in  the  census  to  intrmluce  artificial  dis- 
tinctions among  classes  recognized  as  belonging  to  our 
community  and  in  this  connection  views  with  great 

>/67e.,XXI,  2JI. 


iii 


S<K  I.U,   RF.FORM   AND  SKRVICE 


JW 


concern  the  recent  <  ircular  is*uc<l  by  Mr.  Gait  regard- 
\n^  the  tieprcsscil  cUsmts. 

VI.  That  the  mUeriihle  onditiun  o{  young  widow*  should  \h: 
improved  hy  MartinR  or  further  MrenRthcnlng  Widow* 
Hotne>   in    each    province,  by   niving    y""'>K  *>'•"«* 
technical  education  and  |Hrn>itliiiK  »u«h  of  them  as 
wish  to  marry  to  do  so  without  let  or  hin<lrance. 

VII.  That  thi.H  Conference  i»  of  opinion  that  the  reciuirements 

of  .Xct  Hi  of  1H7,'  .if  repudiation  of  reli«iou«s  U-lief  on 
the  part  of  partie-s  to  marriage  is  unnecessary  ami  incx- 
m^ilient,  and  urges  that  the  law  lie  so  amemlcd  as  to 
omit  this  undue  interference  with  rcllgloua  beliefs. 

VIII.  That  every  effort  shouUl  Im-  maile  t<»  induce  sub-castes  of 

the  sanu-  caste  to  interdine  and  intermarry. 

IX.  That  a  working  fuml  Ik;  er^tablishefl  f«.r  the  organization 
of  the  annual  Social  Conference  for  collecting  an<l 
publishing  its  proceedings  and  for  carrying  on  the 
necessary  ofTic  e  work  «luring  the  year. 

X.  That  this  Conference  reiterates  the  resolution  passed  at 

previous  Conferences  urging  on  all  scKial  reform  Ixxlies 
the  necessity  of  strenuous  efforts  in  favour  of  temper- 
ance ami  social  purity,  and  regrets  the  acti«m  of  the 
exhibition  authorities  to  allow  a  dancing  girl  to  per- 
form within  the  precincts. 

XI.  That  in  the  opinion  of  this  Conference  it  is  a  pressing  duty 

of  the  Hindu  community  to  provi<le  facilities  for  the 
re-admission  of  reiwntant  converts. 

XII.  That  all   obstructions  to  the  re-admission  of  foreign 

returned  Indians  be  removed. 

XIII.  That  in  the  opinion  of  this  Conference  it  is  urgently 
necessary  ..hat  there  should  be  some  legislation  contri>l- 
iing  the  administration  and  management  of  charitable 
and  religious  trusts  which  as  experience  has  proved 
have  been  istt-Hy  mismanaged  by  their  trustees. 


■»i   *i 


)1 


\(H     Morn  k\    RKLU;iOUH   MOVKMENI-S   IN    INtU  \ 


hi 


M 


Thr  yrar   18*^7  mark»  a  furthrr  .ulvamf  In  ihr  mf)vr 
mrnf       I'wo  |Mrm.infnl   |iiu\iriti.vl  «.rK,ini/..iti<ifis   fur   (ur 
Jli«rin«  MMJ.il  riftirm  .ir.cc-  lluil  y  ir,   Ihr  Homhuv  I'rest 
iUniv  Sfuial  Nt/orm  AsiotialioH,  ami   Ihr  SLtdrat  Hindu 
Smi,il  Ktjorm  Atuhiation      'nH"*c  ImmUis  at  omc  In'Ran  In 
hnl.l  annu.il  I'mvim  iai  ("onfcrtiuts  '     In  if>oo  HcnKal  (.i|- 
Umvil  Miit  '     'I'hcM-  |iri>\ini  iaI  aNMniblio,  whic  h  arr  11*11. illy 
held  at  Ihr  vimc  llnu-  and  place  a*  thi-  pnnjiuial  Kath«rin>?'t 
fcir  |K.liti«al  pur|x>MS,  ha\ i  pr..vi«l  ixlremeiy  useful      lii-. 
tantfiarr  v»grtal  in  liuiialhat  it  i-«  vory  har.l  toKathir  nun 
from  iviry  (|uartir  for  a  ("onfrrcnrc,  hut   tlif  prublitn  in 
mu«  h  iMMir  in  a  pruviiuc      I.ik a!  ( <infirimi»  arc  ah<i  hilil 
rcprtHtnlin^  -.inu'li-  ijistric  tsor  other  hk  ijonHof  thi-  rountry 
'I'hf  tirnt  of   these  were  aUo  held  in  iH(>7.  in  the  (iinlavery 
and  ManK-ilorc  •li-.trii  t«>  '     Wherever  a  Kroup  of  the  friends 
of  freedom   inil  progress  happen  to  be,  there  it  is  compara- 
tively easy  to  hold  a  sodal  lonferente 

Sinie  11)04  •»"  Indian  Toadies'  (..nferenre  ( Hlidr.it  MuhUd 
l\iri'lud)  has  Iwen  held  at  the  same  time  and  |>l,ne  as  the 
National  Social  C\)nferetice,  to  discuss  subjetts  alfectinK 
women's  life.  The  following  Resolutions  were  passed  in 
Hindi  at  the  seventh  (".inference  held  at  Allahabad  at 
Christmas,  kjio  : 

I.  I'hat  in  the  opinion  of  this  Conference  th<  l.ot  way  of  the 
adv.mcenuiit  of  the  country  i-  female  educ.iiion  and  the  Con- 
fertn.  L  request-,  .ill  Iiiili.m-.  to  make  arrannenunl-.  for  spreading 
fi male  ediuation. 

1.  That  in  the  opinion  of  iIun  Conference  it  is  not  enough  to 
teach  eirls  reading  ami  wrilinR.  They  ou«ht  to  lie  taught  how 
to  manage  the  houM-liold,  how  to  attend  a  sick  jn-rson,  sewing, 
etc. 

».  That  in  the  ojunion  of  thi?,  Conference  chiid-marriaKC  is 
'  kanatlc,  Anuyi,  id,  <>.  jro      Cf    for  llombay,  ISK  ,  XX.  ijfi,  148, 
:<)i,  ,}04,  XXII,  trs  ,  au.l  .Ma.Ira-,  /.S7e.,  XIX,  580;  XX,  ,575.  ¥>i. 
•  .".tr  ;.•.."  ,  .\.\il,  44.  '  KmianV,  Essays,  105. 


h<JiI,\L   KF.MtKM    V\l)   si  KSUF. 


UM 


Ihr  riK.i  of  .ill  «vil.  It  i*  ih<-  iluis  -if  thr  will  wis  ur^  •  /  ihc 
i.imitry  lo  rrttiovf  tlu-<  «vil 

4  That  thin  ('..t»f«rrntr  i-  >>l  <  |.i,u..i.  lint  it  i*  l>«.lut«ly 
nrcr«arv  t>i  l«*»*<"ii  <>»••  riRour  nt  ihr  f><it'li 

V  rh4t  the  ('u»i(.rtinf  thinks  that  It.-  ihiUlrrii  >h..iiUt  not 
Ir'  ni.nU'  l<»  »i'-ir  ofnanifiil  • 

0.  That  lh«-  (iiiulitHtn  <tt  lliii<lu  wiit<>w<.  ii  piti.idU-.  iin«l  ii. 
tinlrr  '-i  '«av«>  ihrrn  from  many  tri>uliU'->  i"  it  nciiTi*.ify  t"  "!«» 
Widows'  Homo  wlurt  tii<\  tan  *»«  «<!ui,Util. 

L.i<li<^  havc.tUo  itu  i  in  <c,nt<rtn«'  in  a  frw  provindal 
irntri»  ia  ntt-nt  y«irs,  tmiaMv  Hnuirt".,'  {>  uiur,'  V'i/la- 
naKram  ^  an<l  'l'ra\aiui)rc  ' 

In  iH<^  The  Indian  Social  Kfformrr.  a  Iwclvt-paKf  witkly 
in  Knyli^h,  hogan  to  apiM-ar  Its  olVi<  i-  is  in  Huml>av  Its 
nlitor,  Mr.  K.  Nalarajan.lK  l.mns  to  tlu  Madra-.  I'n  Milcmy. 
The  paper  has  lia<l  a  vtry  tiotiDuralilf  rtmril.  It  stan»ij» 
for  rt-ligioti,  for  morality,  for  so.  ial  ami  political  pro(jriss. 
anti  has  nmsisttntly  maintained  a  vuuraKiou>  an<l  manly 
jxilii  y.  Its  iiitltittue  as  an  tmouraKenuiit  to  soii.il  re 
formers  in  small  pl.nes.  where  oriluxlov  nppusiiion  is 
Ikrcc  and  |M)Werful,  must  he  very  K'reat. 


J.  Ff.m  \i.k  Ink\nti(  lOF. 
As  British  rule  was  exten<led  in  India,  .idnunistrators 
discovered,  to  their  horror,  that  lemah  iiifantii  ide  pre\aiktl 
to  a  most  alarminj?  extent  in  the  Centre  and  the  West.  In 
some  villages  there  was  scarcely  a  girl  to  be  seen  ;  in  t)thers 
there  were  four  or  five  times  as  many  boys  as  girls,  all  the 
rest  having  been  <lestroyed  UmUr  Lord  Uentinek  ailmin- 
istrative  action  was  taken  to  put  down  the  inhumm  prai  ti<  e 
The  crusade  took  many  years;  and  even  now  there  n.ay  be 
some  places  where  it  is  blill  secretly  pr.i.li>iii ;   but  on  the 


'  lb..  XX.  loS 


*  Ih  ,  K.      ',  I'Ji. 


■  »•*■>  I 

■  i    ;■ 


i 


396     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

whole  it  has  been  stamped  out,  and  no  Indian  would  wish 
to  see  it  revived. 

4.  Child-Marriage 

The  Hindu  law  since  about  500  B.C.  has  been  that  the 
father  who  docs  not  marry  his  daughter  before  the  menses 
appear  commits  sin ;  and  since  the  Christian  era,  if  not 
earlier,  the  law  has  been  held  to  be  a  serious  religious  ob- 
ligation and  has  been  almost  universally  obeyed.' 

Christian  influence  began  to  make  itself  felt  early  in  the 
nineteenth  century,  and  bore  fruit  among  the  Parsees  in 
Bombay,  in  the  Brahma  Samij  under  Keshab  Chandra 
Sen  and  in  the  Arya  Samaj  under  Dayananda.  B.  M. 
Malabari,  a  Parsee  journalist,  started  in  1884  an  agitation 
on  child-marriage  and  widow-celibacy  which  convulsed 
Hindu  society,  and  deeply  influenced  public  opinion.  He 
wished  Government  to  take  action,  especially  in  the  matter 
of  child-marriage.'  His  pamphlet,  containing  the  opinions 
of  many  prominent  Hindus  and  Government  ofTicials,  was 
published  in  1887.'  Much  useful  discussion  was  provoked. 
Missionaries  supported  him  warmly  throughout  the  country. 
Soon,  a  case  occurred,  which  proved  conclusively  how 
serious  the  matter  was  becoming : 

Public  attention  was  called  to  the  matter  by  the  case  of 
Rukhmabai  in  B(imbay,  a  case  which  showed  that  relief  was 
demanded  not  for  Christian  girls  alone,  but  for  Hindu  girls  as 
well.  Rukhmabai  was  a  Hindu  girl,  educated  in  the  Free 
Church  Mission  School  and  afterwards  as  a  Zenana  pupil.  She 
was  clever  and  accomplished,  and  the  man,  Dadaji  by  name,  to 
whom  she  had  been  married  in  infancy,  being  repulsive  and 
illiterate,  she  refused  to  live  with  him.  He  appealed  to  the  law 
to  compel  her  to  do  so.  The  case  was  carried  from  court  to 
court,  till  the  High  Court  ordered  Rukhmabai  either  to  live  with 

»  Crown  of  Hinduism,  94-06.  »  Ranadc,  Essays,  xxiv  II. 

•  Sec  [).  389,  above. 


{■t 

i 


SOCIAL  REFORM  AND  SERVICE 


397 


'.'1 


Dadaji  as  his  wife  or  go  to  prison  (or  six  months.  A  compromise, 
however,  was  then  etTecte.l.  A  sum  of  money.  sufTjcient  to  buy 
another  wife,  was  pai.l  to  Dadaji.  But  it  was  decreed  that, 
according  to  Hindu  'aw,  Rukhmabai  must  never  niarry.  She 
went  to  London  to  study  medicine,  took  the  degree  of  M.U., 
and  returned  to  India  to  take  charge  of  a  hospital  for  women. 

In  1890  a  trapc  occurrence  brought  another  aspect  of  the 
subject  forcibly  before  the  minds  of  all  men.     A  BengaU 
girl    named  Phulmani  Dasl.  eleven  years  of  age,  died  in 
Calcutta  in  consequence  of  what  in  all  other  civiUzcd  coun- 
tries wouKl  be  described  as  an  outrage  on  the  part  of  her 
hus.»and,  who  was  a  man  of  thirty.     He  was  arrested  and 
tric(   -.r  culpable  homicide.     The  only  defence  he  made  was 
to  quote  the  clause  in  the  Penal  Code  which  fixed  the  age 
of  ten  years  a      le  lowest  limit  for  married  life.     Yet  he  was 
convicted,  and  sentenced  to  twelve  months'  rigorous  im- 
prisonment.     The  conse. ,  lence  was  a  loud  outcry  from  the 
orthodo.x  community.     They  complained  that  it  was  utterly 
unjust  to  punish  a  man  for  doing  what  was  prescribed  by 
his  religion  and  distinctly  permitted  by  law. 

The  case  caused  great  indignation  in  Christian  circles. 
Europeans  demanded,  in  the  words  of  Ma.x  MuUcr,  "that 
the  strong  arm  of  the  English  law  be  not  rendered  infamous 
by  aiding  and  abetting  unnatural  atrocities."  There  was 
a  loud  cry  that  the  age  should  be  raised,  and  that  the  pen- 
alty should  be  increased.  The  Government  of  India  there- 
fore introduced  a  bill  into  the  Legislative  Council,  raising 
the  age  from  ten  to  twelve. 

The  Bill  roused  the  most  violent  opposition  amongst 
Hindus.  The  following  sentences  give  some  idea  of  the 
excitement  and  fury  raised  by  the  proposal : 

Never  before,  within  living  memory,  had  Bengal  been  so 
agiUted.     Crowds  of  excited  Hindus  paraded  the  streets  aU 
'  Kenneth  S.  Mofdonald.  183-4. 


t  tc 

■■!r 


i 


.1- 


WiS^^^^J^^f^m^^. 


i 


s 


398     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

day  and  far  into  the  niRht,  yellinK  at  the  pitch  of  their  voices, 
"Our  religion  is  in  danger."     Those  who  were  still  sane  enough 
to  argue  protested  that  the  Bill  was  an  infringement  of  the 
Queen's  PnKlamation  of  1858,  by  which  she  pledged  her  Gov- 
ernment to  a  |K)licy  of  non-interference  with  the  religions  of  her 
Indian  subjects.  ...     A  monster  meeting  of  protest  was  held 
on  the  niaidan,  for  no  public  building  in  Calcutta  would  accom- 
modate all  those  who  wished  to  be  present.     The  attendance 
was  estimated  at  one  hundred  thousand,  and  speeches  were 
delivered  from  twelve  platforms.  ...     No  such  public  demon- 
stration had  ever  been  seen  in  Calcutta.    When  it  became 
apparent  that  the  appeals  to  the  Government  of  India  and  to 
the  Secretary  of  State  were  in  vain,  it  was  resolved  as  a  last 
resort  to  make  a  supreme  ellort  to  move  Kali,  the  patron  goddess 
of  Calcutta,  to  intervene.     A  mahapuja,  or  whole  day  of  fasting, 
prayer  and  sacrifice  was  proclaimed  at  Kalighat,  the  great  shrine 
of  this  popular  deity,  in  one  of  the  suburbs  of  Calcutta.  ...     It 
was  estimated  at  the  time  that  two  hundred  thousand  rupees 
(over  i'i.5,000)  were  sjicnt  on  the  ceremony.     Three  hundred 
l)undits,  many  of  whom  had  been  brought  from  Benares,  led  the 
devotions.     One  devotee  wished  to  sacrifice  himself  upon  the 
altar,  and   was  with  difficulty  restrained   from   his  purpose. 
Others,  like  the  priests  of  B^al,  cut  themselves  with  knives.' 

But  Government  passed  the  Bill  in  spite  of  all  protests. 
The  date  was  1891.  Those  who  are  best  able  to  judge  be- 
lieve that  it  has  had  a  good  effect ;  but  it  is  quite  well 
known  that  the  law  is  still  broker,  in  multitudes  of  cases. 

About  twenty  years  ago  Colonel  Walter,  then  Agent  to 
the  Governor-GeneriU  in  Rajputana,  suggested  to  the 
leaders  of  Rajput  society  an  arrangement  which  has  pro- 
duced excellent  results.  By  the  unanimous  decision  of  these 
men  it  was  decided  that  uo  girl  should  be  married  before 
she  was  fourteen,  and  that  the  marriage  expenses  should 
in  no  case  exceed  a  certain  proportion  of  the  father's  yearly 
income.     A  society,  called  the  VValterkrit  Rajputra  Hita- 

>  Kenneth  S.  MacdonM,  188-9. 


s(k:i.\l  reform  and  service 


599 


karini  Sabh3  (the  Rajput  Benevolent  Society  created  by 
Colonel  Walter)  sees  to  the  enforcement  of  these  rules.  It 
would  be  well  if  similar  institutions  could  be  introduced 
elsewhere.' 

In  1 90 1  the  Gaekwar  of  Baroda  passed  the  Infant  Mar- 
riage Prevention  Act,  -.vhicii  fi.xed  the  minimum  age  for 
marriage  in  the  State  at  twelve  for  girls  and  si.xteen  for  boys. 
Early  in  1912  the  Census  Commissioner  of  Baroda  pub- 
lished his  impressions  of  tiic  results  of  the  act.  The  Times 
of  India  thus  summarizes  his  views : 

In  the  ten  years  under  review  no  less  than  22,218  applications 
were  made  for  exemption  from  the  provisions  of  the  Act  and 
95  per  cent  of  them  were  allowed.  Over  23,000  marriages  were 
performed  even  without  this  formality  of  an  application  for 
exemption,  in  violation  of  the  Act.  The  parties  resi^nsible 
were  fmed  from  a  few  to  a  hundred  ru|M?es,  antl  the  Superinteml- 
enl  thinks  that  there  must  have  been  an  equally  large  number 
of  marriages  which  were  connived  at  by  the  village  patels  who 
are  also  the  marriage  registrars.  The  age  returns  are  notori- 
ously unreliable,  but  even  thus  there  were  158  per  thousand 
males  and  277  per  thousand  females  married  and  widowed, 
under  10  years  of  age. 

Clearly  the  act  is  much  too  far  in  advance  of  the  public 
conscience. 

A  certain  amount  of  progress  has  been  achieved  in  this 
matter  as  a  result  of  these  acts  and  of  the  persistent  agita- 
tion of  the  reformers;  but  it  is  universally  recognized  that 
the  mass  of  Hindu  society  ha^  been  scarcely  touched  as  yet. 


u 


t 


■!; 


■  if,- 


■A 


5.  Boy-Marri.\ge 

In  ancient  India  boys  of  the  Brahman,  Kshatriya  and 
Vaisya  castes  were  expected  to  go  to  school  for  a  rJigious 
education  for  an  extended  period,  and  were  married  only  on 

'  Rislc>  ,  The  People  of  India,  188. 


■.«0 


^m- 


;^ -V-' 


leVilB 


is 


ii:^:>^  -m^M^M^f^^^^ 


9 


\ 


400    MODERN  REUGIOUS  MOVEMENTS  IN  INDIA 

their  final  return  from  school.  But  for  many  centuries  the 
vast  mass  of  boys  have  not  taken  the  oW  religious  training. 
Hence  nothing  has  stocl  in  the  way  of  marriage ;  and  in 
many  parts  of  the  country  it  has  long  been  customary  to 
marry  boys  at  the  age  of  eight,  ten  or  twelve.' 

Social  Reformers  have  appealed  powerfully  against  this 
most  unwise  custom,  and  modern  education  has  tended  to 
restrict  the  practice ;  but  the  plan  referred  to  in  the  follow- 
ing paragraph  is  probably  the  best  that  has  yet  been  thought 
of  for  dealing  with  the  difficulty : 

At  the  last  meet;nj.'.  of  the  Travancore  Popular  Assembly 
Mr.  K.  G.  Scsha  Iyer  advocated  the  exclusion  of  married  boys 
from  Government  Schools.  The  Central  Hindu  College  at 
Benares  has  been  enforcinR  this  e.xclusion  for  several  years 
past.  The  rile  ought  to  he  adopted  everywhere.  Seeing  that 
the  ancient  ideal  of  students  in  India  was  celibacy  until  educa- 
tion was  finished,  there  ought  to  be  no  opposition  from  orthodox 
Hindus.  To  prevent  any  possible  hardship  to  married  boys, 
who  are  not  resi>onsible  for  their  marriage,  it  may  be  laid  down 
that  the  rule  will  be  enforced  five  years  hence.* 

6.  Polygamy 

Every  Hindu  marriage  is  in  posse  polygamous.  Though 
the  great  majority  of  Hindus  are  monogamous  in  practice, 
yet  there  is  a  law  which  allows  a  man  to  take  a  second  wife 
if  the  first  proves  caildless  or  quarrelsome ;  and  from  the 
earliest  times  until  to-day  kings  and  wealthy  men  have  been 
accustomed  to  marry  many  wives.' 

Ram  Mohan  Ray  himself  had  two  wives,  when  he  was  a 
young  man;  but,  later,  under  Christian  influence,  he 
condemned  polygamy.  Social  reformers  have  continued  to 
agitate  against  the  practice,  and  public  opinion  has  been 

'  Crown  of  Hinduism,  86.  '  ilodern  Revieu',  May,  1913. 

•  Cron-n  of  Hinduism,  91-93. 


SOCIAL  REIORM  AND  SLRMCK 


401 


14 


partially  motliued,  but  the  old  conditions  still  prevail. 
There  has  been  very  little  betterment,  except  in  the  Samijes. 

7.  Widows 

About  500  B.C.  it  became  the  rule  that  only  childless 
Hindu  widows  should  marry,  and  from  about  the  time  of 
the  Christian  era,  it  has  been  the  law  that  no  Hindu  widow, 
not  even  a  virgin  child-widow,  shall  marry.'  Some  three 
or  four  centuries  later  the  prac  tire  of  sail  becanir  recognized 
as  legitimate,  i.e.  when  a  man  died,  his  widow  was  allowed 
to  mount  the  pyre  and  be  burned  along  with  his  body  if 
she  wished  to  do  so.  Widows  who  did  not  mount  the  pyre 
had  thenceforward  to  live  a  life  of  serious  asceticism.  In 
many  parts  of  India  to-day,  as  soon  as  a  woman  is  widowed, 
her  hair  is  shaven  away  and  she  must  live  tonsured  all  the 
rest  of  her  life.^ 

By  the  beginning  of  the  nineteenth  century  widow-burn- 
ing had  reached  huge  i)roportions  in  India,  especially  in 
Bengal.    The  vast  majority  of  widows  certainly  were  not 
burned;  but  several  hundreds  actually  mounted  the  pyre 
every  year  in  Bengal  alone.     In  certain  kingdoms,  especially 
in  the  South,  a  vast  holocaust  of  women  took  place  when  the 
king  died.     Individual  Englishmen  protested  vehemently 
against  the  practice;    and  here  and  there  an  English  ad- 
ministrator took  the  law  into  his  own  hands,  and  prevented 
the  burning  of  a  widow ;   but  for  many  years  the  British 
Government  hesitated  to  interfere.     The  Serampnrc  mis- 
sionaries protested  very  Unidly  on  the  subject  both  in  Eng- 
land and  in  India  ;  and  Ram  Mohan  Ray  added  his  powerful 
voice  to  theirs.     Finally,  in  1829,  in  spite  of  the  opposition 
of  many  leading  Hindus  and  of  some  Englishmen,  Lord 
Bentinck  prohibited  the  practice  within  the  British  prov- 


'  Crown  of  Ilinduiitn.  96-98 
2  u 


•  lb.,  y8-ioi. 


ill 

I! 


1 ' 


4.  ■ 
Ml 


fl 
if 


1^ 


40J     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

inces.    It  was  many  years  later  before  it  was  put  down 
in  native  states. 

Perliaps  no  eiiu»  ated  Indian  to-day  would  wish  to  revive 
the  practice ;  for  all  now  reco^;ni/e  that  it  came  into  use  at 
a  comparatively  modern  date;  l)ut.  even  in  these  days,  a 
Hindu  widow  occasionally  carries  out  the  old  custom  by 
burning  herself.  When  su(h  a  thinp  happens,  the  Hindu 
community  still  thrills  with  reverence  and  sympathy.  It 
may  be  also  mentioned  that  Dr.  A.  K.  CVwmaraswamy 
published  in  The  Sociological  Rnirw  U)X  April,  1913.  ii  PiiP'T. 
in  which  he  attempts  t«)  set  forth  the  essential  nature  of  the 
Hindu  ideal  of  woman,  and  he  gives  his  paper  the  title, 
Siitl;  A  Dcfetue  of  Ik-  fiidian  Woman. 

It  was  Pandit  Isvara  Chandra  Vidyasagara  who  began 
the  agitation  in  favour  of  allowing  Hindu  widowstoremarry, 
if  they  wished  to  do  so.  The  (iovcrnment  of  India  i)asst>d 
an  Act  legalizing  such  marriages  in  1856.  About  1S70  an 
agitation  was  started  in  the  Bombay  Presidency  for  the 
purpose  of  rousing  Hindus  to  such  sympathy  with  widows 
as  would  make  widow-marriage  really  possible  in  Hindu 
society.'  The  Social  Riform  Movement  has  made  this  one 
of  its  main  aims,  and  has  done  a  great  deal  to  commend  the 
remarriage  of  widows  in  all  jiarts  of  the  country.  In  con- 
sequence, a  certain  number  of  such  marriages  do  take  place 
in  all  grades  of  Hindu  society,  and  in  most  parts  of  the 
country ;  but  they  are  exceedingly  few,  antl  it  is  question- 
able whether  they  are  increasing. 

Social  reformers  have  not  done  very  much  to  lighten  the 
burden  of  suffering  which  the  widow  has  to  endure  through- 
out her  life.  Only  one  point  has  been  vehemently  attacked 
by  them,  namely,  the  tonsure.  Appeals  on  this  subject 
now  and  then  appear  in  the  columns  of  the  Indian  Social 
Reformer;    and  in  iqoq  a  small  volume  called  Tlte  Ton- 

'  Kanade,  Eioiyi,  xvii,  xviii. 


S<M  I.VL  RF.FORM   AM)  SKRVK  K 


403 


sure  of  Hindu  W idmi's,  hy  M.  A.  Subramaniam,  B.A.,  B.L., 
was  puhlishiil  in  Madras.' 

During  the  last  twinty  >«ars  groups  of  Hindus  in  various 
parts  of   the  (oiintry   have   Ixguii   to   maintain   Widows' 
hi>mes  in   imitation  of   (  hri>tian   missions.     The  carlitst 
llomi-  outside   the   ("hrislian   Churih  was  established  at 
Bar;ihanagar  near  Caliutta  in  1H87  by  Sasipada  Bancrjea,^ 
and  did  good  work  for  some  time;   but  it  is  no  longer  in 
existence.     In   iHH().  a  Cliri^liiin   lady,  I'anditi  Ramabai, 
opened  the  .S'.Jr,/i/J  Sadaii,  or  Home  of  Learning,  for  Hindu 
wiflows  in  Boml)ay.^     Soon  after  it  was  moved  to  Poona. 
But  within  a  few  years  so  many  of  the  widows  had  been 
baptized  that  Hindus  became  very  hostile.     Most  of  the 
widows  were  withdrawn,  and  Hindu  substriptions  eeascd. 
But    the   work    aei()mi)lished    was    manifestly    good    and 
necessary ;  and  Hindus  began  to  clamour  for  a  similar  in- 
stitution  under   Hindu   management.     Hence   the  Hindu 
WidiTii's'  Home  Assodtlion  was  organized  in  Poona  in  1896, 
and  a  Home  was  opened,  which  has  steadily  grown  in  strength 
and  usefulness.     During  the  year  191 2  there  were  105  in- 
mates in  the  Home,  of  whom  95  were  widows.     The  annual 
expenditure  is  now  about  17,000  Rupees.^    The  whole  insti- 
tution seems  to  be  thoroughly  well  managed  by  the  founder, 
Mr.  D.  K.  Karvc.     In  1906  a  Boarding  School  for  high-caste 
Hindu  girls  and  widows  was  opened  close  beside  the  Home. 
Then  in  191 2  the  XishkJma  Karma  Matha  (Monastery  for 
Unselfish  Work)  was  started  for  the  purpose  of  creating  a 
band  of  competent  women  workers  to  staff  the  Boarding 
Sch  lol.     I  was  able  to  visit  these  insiitutions  in  February 
last,  and  was  much  struck  with  the  character  of  the  buildings 

'  Cf.  ISR  .  XX,  185,  :q(.,  and  Indian  Rnir^.  March,  iqic. 
'  SocuU  Reform  in  Brnifal.  12. 

'See  The  Uif,h-(aUe  lliiutii  W'nman.  by  Pandiia  Rimabai.  New  York, 
Revell.  *  Rep0rl  for  iqi:;  ISR  .  XIX.  596,  605;  XX,  •.51,  j6i. 


«  ■ 


:■  ♦ 


404     MODKRN  RELKIIOUS  MOVEMENTS  IN  INDIA 

and  the  excellence  of  the  arrangements.     So  far  as  I  Itnow, 
no  widows'  home  was  founded  by  llimlus  between  1896 
and  i(;o6;   but  it  was  |>rol)ably  during  that  interval  that 
the  Deva  Samaj.'  the  Arya  Samftj'  and  the  Digambara 
Jains '  founded  their  homes.     I  have  sien  no  reiM)rts of  these 
institutions,  and  do  not  know  the  datts  when  they  were 
founde.1      In  1007  a  Hindu  Willows'  Home  was  foumUtl 
in  Mysore  City  ;  and  in  lyio  tlure  were  thirty-two  pupils, 
of  whom  seventeen  were  resident.     The  total  cost  was  met 
by  Rai  Bahadu.  Narasimha  Iyengar.^    The  same  year  the 
Mahila  <^ilp;lsrama,  or  Women's   Industrial   Refuge,  was 
foun.le.|  in  Calcutta  by  Mrs.  P.  Mukerjee.  a  niece  of  Mr. 
Rabindra  Nath  Tanore.     Over  a  dozen  widows  reside  in  it. 
and  a  number  of  others  come  fr(,m  the  outside  to  receive 
instruction.     It  is  supiM)rte<l  by  public  sub«  ription.  supple- 
mented by  Government  and  Municipal  grants.*     In  u/>8 
the  Sikhs  opened  their  Widows'  Home  in  Amfitsar.     In 
iQio  Mrs.  Pitt,  the  widow  of  an  Indian  civilian,  oi>ened  a 
Wi.lows'  Home  in  Bangalore,  which  is  to  be  conducted  on 
purely  Hindu  lines.     It  is  intended  to  teach  women  the 
privilege  of  social  service.*     In  iqi  i  a  Home  was  opened  in 
Dacca  of  which  Mrs.  Dutta  is  the  Founder-Secretary.^    In 
July,ioi2.agroupof  Hindus  organized  a  Brahman  Widows' 
Hostel  in  Marlras,  and  in  September  of  that  year  the  Govern- 
ment of  Madras  und<  rtook  the  bulk  of  the  financial  respon- 
sibilities.    It  is  too  early  to  say  anything  about  the  success 
of  this  new  venture.' 


'  At  Ferozpore  and  Bhatinda. 

»  One  is  at  h  ''•  idur.      Chirol,  Indum  Unrut.  ni. 

'  In  Bombay. 

»  My  informant  is  Mr  Hem  Ch.  Sarkar  of  the  Sldhlran  Brthma  Samij. 
*1SR.,\\1.  2'>.  500. 
'  lb.,  XXIV,  390. 
•  />,.,  XXlil,  >-,:■ 


SOCIAL  RtFORM  AND  SERVICE 


405 


8.  The  Zenvna 
From  very  early  timcn  the  hulies  of  royal  harems  in 
India  lived  in  somethinK  liki'  mh  lu>.l(>n,  and  wealthy  families 
naturally  copied  kings  in  some  decree.     There  was  also  a 
great  deal  of  distrust  of  women  expresse*!  in  Hindu  law, 
and  men  were  therefore  hid  Kuard  their  women  with  great 
care.     Yet  there  was  no  general  (Ustom  of  shutting  women 
up  in  the  house.     When,  however,  at  the  end  of  the  twelfth 
tentur>'.  the  Muhammadan  invasit)n  came,  two  motives 
arose  which  combined  to  make  the  Hindus  seclu«le  their 
women.     Their   con<iuerors,   who   now    held    the    highest 
social  iK)sition  In  India,  kei»t  their  women  shut  up  in  the 
women's  apartments;    and  It  was  natural  for  Hindus  to 
imitate  them.     Then,  in  the  wild  nolence  and  lawlessness 
which    characterized    Muslim    rule   for    centuries,    Hindu 
women  were  unsafe,  unless  they  were  shut  up  and  guarded. 
Hence  all  high-caste  Hindus,  living  in  provinc . s  where  Mu- 
hammadans  were   numerous  and  i)owerful,  adoptetl   the 
Zenana  system.     A  high-caste  woman  to-day  ver>-  seldom 
leaves  the  zenina.     If  she  goes  out,  it  is  in  the  dusk  of  the 
morning  or  the  evening,  and  only  for  a  hurried  visit  to 
the  temple  or  the  river.     On  (Kcasion  she  may  go  to  the 
house  of  a  relative  for  a  wedding  or  some  other  important 
ceremony,  but,  if  she  do,  she  goes  in  a  cIoscmI  carriage  or 
palan(iuin.     Parsees  an<l  Jains  adopted  the  custom  as  well 
as  Hindus.     In  those  parts  of  the  South  where  Muham- 
madan rule  did  not  arise  or  did  not  last  long,  some  of  the 
old  freedom  still  remains;    and  the  women  of  the  lower 
orders  live  a  very  free  life. 

Christian  teaching  ami  Western  example  have  made  a 
ver>'  serious  impact  on  educated  opinion  in  this  matter; 
and  the  women  of  the  Brahma  Samaj  are  now  as  free  as 
Christian  women;   but  the  only  other  community  which 


^1 


4- 
k  i  .1 


t      l| 


'I 


406     MOnERN  RELIGIOUS  MOV  KMENTS  IM  INDIA 

hat  »tep|K-«l  out  intii  full  (rct<l<»m  !<*  the  rurwes  But 
thiTf  ha-.  Ihi  n  a  tlistiiu  I  ami  v<ry  w»ln»mc  « hanjjc  nmuii«Ht 
cilutaUnl  Ilimlus  «lurinK  lu-  \.*M  twenty  years.  A  *mall 
but  imreaMiiR  nwmix  r  in  Caltutta  an<l  in  Homli.iy  take 
their  wives  ami  <  hililren  out  .irivinK  with  them  In  the  even- 
ing;  ami  in  every  e<luiati-<l  centre  the  wjimen  themselves 
are  imreasinKly  eaK»'r  to  meet  Kiiru|M' an  ta<lies  ^nially,  to 
gather  t»)«etlHr  in  little  iluhs  and  Mxieties,  ami  occaslun- 
ttlly  to  hol<l  women'-,  nuetini^-.  ami  ionferen«es.  Oncsym- 
pa'M/.es  with  the  (ear  lest  a  >ml<len  ihan^e  should  do 
more  harm  than  rckmI  ;  but,  without  any  doubt,  progress 
in  this  matter  might  with  safety  be  a  g^'^xi  il«;al  aiccleraled. 


Q.    MARKlAt.,,    KvPfNSES 

Loud  and  bitter  coiiii)laints  are  rai-.ed  in  many  parts  of 
Imlia  by  Hindus  about  the  extortionate  payments  <lc- 
manded  by  the  brideKr*H)m's  family  from  the  father  of  the 
bride.  The  evil  seems  to  be  largely  a  result  of  the  progress 
of  Western  education;  for  a  young  man  wt.o  has  done 
well  at  C«)llege  is  a  mo>t  di  irable  bridegroom,  and  naturally 
the  priee  ha>  tended  to  rise  as  stea.lily  as  the  demaml. 
The  tyranniud  custom,  which  compels  a  father  to  spend 
huge  sums  ujMm  feas'ing.  processions  and  presents  to 
Brahmans  on  the  ocrasi  .n  of  a  daughter's  wedding,  presses 
very  heavily  on  the  poor.  Most  f;thers  are  driven  to 
borrow  huge  sums.  and.  in  consecjuence,  pass  the  remainder 
of  their  lives  in  lM)ndagc  ami  fear. 

Reformers  have  tried  to  mitigate  these  evils,  but  noth- 
ing very  substantial,  except  the  action  of  the  VValtcrkrit 
Sabha.*  has  to  be  chrcmicled.  Q^uite  recently  in  Calcutta, 
a  father  could  see  no  way  to  raise  money  for  his  daughter's 
marriage  except  by  mortgaging  his  home.     The  daughter, 


•    -.uovc,  i)   yiiy- 


■isjit't^  m^ 


fMKIAL  RKIORM    AM)  SKRVUK 


407 


<l  hcr-ilf  to  (!<»th    in 


whose  name  wan  Sn.halalA,  hiirnc<l  hcr-i-lf  to  (l<»l 
her  «iwn  nK)m  U>  nli  im-  licr  f.iihrr  from  tb.'  impas^*' 
Her  »uld«lr  ri.uM«l  in».  !»>»«•  («•«  lin>{  m<l  m«t  tin>;'.  wtrc  licUl 
to  move  publk  opiiiiu  1,  hut  iil«  wh.il  r.^ilt  has  still  to 
be  seen. 

10      I)<»MFSrt(     (JKKMONtrS 

In  ancient  Hiixlu  Uw  iHM.k-.  twilve  .|..m'-stic  samskdras 
or  SHicramtnts,  are  ei  i'mer.ite«l  a^  l.iii«linn  on  eviry  Himlu 
of  the  BrAhm.m.  K-hatriy.-  an.!  V..i^^a  la^tes.  an<i  the 
(litails  of  \hv  (II.  moiiit>>  are  lai<l  <l«>wn  in  priestly  manu  ilv 
Kaih  is  tilled  with  |Ki!y(|  .  istii  icieas  an<l  iil..latrou»  prac- 
tices; so  that  nuKlern  men  are  iiuUni<l  tn  object  to  them 
Debendranath  laRore  pre|)ared  a  new  set  of  ceremonies 
for  Brahmas  from  whiih  «\eryl!  •iiK  i<lolatrous  was  ex 
eluded,  ami  Ke^hab  carried  the  process  still  farther* 
The  other  SamSjes  have  followe«l  suit,  but  orthodoxy  re- 
mains ortho<lo.\. 


II.    I)F.v.\D7isis  (HiKRitrxn-Loi) 

In  Hindu  literature  of  all  anes,  evin  in  the  Ki^neda  itself, 
wlierever  refennces  to  heaven  ok  ur.  we  litid  very  frequent 
mention  of  the  CJandhar\as  an<l  th.-  A|)sarases,  the  lormer 
heinis'  male  musicians,  thi-  latter  female  .lamers  and  singers. 
The  Apsarases  are  e<|ually  famed  lor  their  .:  ././.iin«  beauty 
and  their  easy  morals.  When  some  human  ascetu  carried 
his  austerities  to  such  a  pitch  that  tiie  merit  <ln.  to  him 
threatened  to  endanger  the  >-'.!>,  th.-  regular  expedient 
was  to  semi  '!o\vn  one  of  thes.  ii  te-.i->tibl.  nymphs  to  tiraw 
him  away  frm-.i  his  -elf-torturc. 

This  is  i)robably  a  reflection  of  the  custom^  t)f  Hindu 
Kings.     Each  had  a  troo|i  of  male  musician^  in  his  resi- 

'75/?  ,Ffl)  isth,  igi4.2io.    Two  other  cases  foll.nvcd.     /S/J,  May  17th. 

•  Atxjve.  pp.  41.  4J.  48. 


ni 


fv 


408     Mo|)IR\    RF.I.K.lors   MOM  MKNTS   IN    INDIA 

dencc  an<l  c<>mp»i»i«-»  «>(  <laruing  and  'Injfing  women  of 
rathrr  loo'^r  .h.irat'cr  Thb  <  ustoni  i-  Mill  kept  up  by 
Hin<lu  print  IS  ' 

Kviry  Will  ap|..iinliH|  iliniiu  trniplt-  aims  at   Ixlnn  an 
earthly  rrprixliu ti<.i>    .f  th.   para<li<.i-  of  t...-  ko<I  in  whoM* 
htmour  it   was  built      lie  an<l   lii^.  ^jhmiac  «)r  i*|h>u>c<i  arr 
there  in  slonf,  aU.  hl<t  mount,  hit  *ar,  and  all  iIm-  that  he 
n«c<ls      Thf  (iandharva-*  arc  ripr«  Mntt<l  by  thr  Trmple- 
han<l,  llif  Ai»sara*rs  bv  the  lourttsans  *ho  ninK  and  dance 
in  thf  s«r\i<f       IhtM'   ire  dcditaltd  !<•  ihe  >»rvi»c  of  the 
giKl ,  but  tht  y  fiivi-  llu  ir  favours  U*  hi^  w or>«hip|H'r'*       Ihey 
are    usu.il!/   ..dl..l    DmuLhl^.   hamlmaid«ns   of   the   ni»\. 
Hiertxli.ulni  .    bui  in  th.    Ilombay  Prt-Mdi-n- y  ia<  h  shrinr 
has  its  own  iiain«   fnt  iiN  wuuun.  Uur.ilii,  Jo^iivim.  Hlt,ni- 
nis,    .Wiikiiiis.    Kil<iu'>tiitis.    liiiJ<tvit.'    I),vi<i,hl'i.    l}>-,,iH<., 
Jogtis.  M'll^iiinis.  SlLirnii,  Muralis  UinK  um-«I  in  a  ptneral 
way  for  all  '      I  hey  dan<i-  and  Mm,'  in  the  ttmpIe-sirvinH 
and   aU)  whtn   tlu'  imiKes  an-  tarried  out    through   thr 
town  in  prtKC-Mon      Heme  the  common  name  for  them 
every  whirr    is    Nautch  KirK.    DancinKKirl-      The    si.ngs 
they  MnR  are  u>«ually  obicene.     They  receive  certain  allow- 
anie>  from  the  tcm|)le.     I'ntil  recently  lh<y  li\ed  within 
the  tempi-  pre-iiul^,  but  now  they  u^ially  occupy  M>m«- 
street  or  lin.-  <  lose  by.     In  North  Indi  i  iliey  are  not  per- 
manently at  la.  he.l  t<>  th(  temple.      The)  live  in  the  bazaar, 
praetiM'   nui^i.    and   damiiii;.   and    ply   their    tra.le.     The 
temi>le  .uitli..riti»>  hire  a-,  ni.my    is  tli.y  rc'iuir.   (or  e.uh 
occasi.)n.     In    soim    temples   in    the    Bombay    Fresidency 
there  are  male  prostitutes  aisu. 

How  foul  the  atmosphere  is  in  which  this  custom  thrives 
may  be  rcc-'I/.i.l  fr.tm  the  hideuus  sculplure  visible  on  the 

'  V   Sinith\  .Im'S.i,  S<). 

'  ('(    DuN.is,  1  ((. 

...  ,.  f "  sf      ^'\"'!    '  -^ 


MKfM    RIIORM    VSI)  ^^;RVU■K 


409 


ffttM  an.l  v.ilU  «t(  inniy  lli.i<lu  trtnp'cn  in  (  cr.tral  ami 
Soullirrn  Imil.i  ami  ftum  thr  following  qii(it.ttiim : 


1)  li'  «•  •'  •  nrtli- 


! 

1    tl.'l.' 

Mil     "14 

'  i     p», 

'  l.il   llT 

■I    .11   II  Ih" 

i  ;.!•      it  thv 

llUilllHT    l>f 


AntI  thru  Aiinin,  it  ti  it»t  that  only  frmalr^  ar«  •Ifdiratfl  u> 
the  trmplfN  liul  aUinialf'.whi'.tMMal'cilW.i      /asof  K.huni|i>t>rf, 
.\r:»ilh>e»   <if    Aniliiliui,    I'uim.m*   "f    I' 
Yaliattim.i,  .iii'l  "!i'»  .\f  fiirliiilittii  to  r 
nary  livil  lilf   tml  ihrrrfun  Iratl  a  1 
Tlitir  nu'tiln  t  |!.iw«'\rr  i,  riot  vi<<inv  ' 
viitini^  ti'ir  i>»  tluir  Iooviun*  ^<>    . 
rl.iv»uf  diMiiii-,  »ho,ir«' nrjihr' 
ruruu'i  .     II"M    tiii|tou«  luii-.K-     1. 
ni.ir.il  .mil  tlu>  ruturully  foll.iv  it  . 

ami  Muli  iitlur  di-KU'.lii.rf  an<l  u..  ■■■'    ■• 
they  .in-  for    ntw  \*ulkt-<!  puriHJsc     1 
ami  hi)\v  iIm  y  ii>mi  t<>  Iw  nmmrtrd  wu'    M 
rai.l,   liul  tl^t  y  arr  Ki  iiitally  I  'i"ir<  trd 
(cm.ilf  -li'    ^    \tnl).i!ai   ami   \  at'anirna. 
them  nilK'lit  l»«    •'<«i»  ii'   ;»">'  l''"<"  l"il«"»^>"«  »"•'  'lanvinn  al><)iit 
the  littli'  ten  J  If  of  U»lai  near  tl,  j  .^assoon  Hospital  in  Poena  ' 

Ci'urlfs.in  niini-tranlN,  in  pri'iisoly  similar  f;i'<hton,  Itvnl 
ill  the  t'lnpirs  ol  H.ibyloiii.i.  Syri.i  ami  KkT(>'-  *"*'  '"*'' 
part  in  thi  rilu.il .  ami  !lu'mc  the  i  ustom  >\m\n\  'o  Cyprus, 
III.'  drcrk  i^l.imN  an<l  rlMwht-ri-  The  <".rc»-k  no.iic  for 
llmu  wa-.  Hii'iotloiiloi.  Satrtd  Mives.' 

\\>  llusf  f.ii  l>  i>  duo  ihi-  low  otim.itf  in  which  music 
an<l  daniinn.  i-  |)iiii!ly  thr  laUtT,  liavr  Imi  n  luld  in  most 
cotinlrii's  of  the  Fast.  S  iKnne  degraded  herself  to  tho 
le\il  of  a  Courtesan  in  ilaneing  Ix-fore  Her»)d.  The  cultt- 
v;:tion  <1  mu-ir  aral  daniin;:;  has  never  been  a  respcctah' 
art  in   Ir.di..,  hut  has  always  been  left    t<>  Xautch-girlv' 

A  century  ago  thc^c  women  were  much  more  in   the 
put.li.-  eye  :n  India  than  lliey  are  to-day.     L'AbW  Dubois 


wriii  s 


'  Sliirnte'*  Mi4r.i!h,  4 
•  .Vrt.  IIiCfOiIitu!oi,  IKE. 


•  ni'tMii.i,  337. 
•5S5 


4IO 


MODKKN   RELIGIOUS  MOVEMENTS  IN  INDIA 


Their  duties,  ln»wcvcr,  arc  not  lonfincd  to  religious  cere- 
.onics.  Ordinary  jiolitcncss  rc(|iiircs  that  when  |)crsons  of 
any  distinction  niakr  formal  visits  to  raili  other  thry  must  he 
an-ompanii'tl  hy  a  certain  number  of  the>e  courte/.ans.  To 
dispense  with  them  would  show  a  want  of  respect  towards  the 
person  visited,  whether  the  vi>it  wa>  one  of  duly  or  i>oliteness. 

Hindus  have  also  been  uccustonuMl  to  hire  them  to  dance 
and  sing  in  their  houses  at  wediiinKs.  on  other  festive  occa- 
sions, and  even  when  entertaining  Kuropean  ollicials: 
their  dancinj;  and  sin),'inK  have  been  part  of  the  programme, 
like  the  performances  of  juKK'li'f'^ 

Missionaries  have  lonj,'  protested  in  the  name  of  morality 
an<l  decency  against  the  whole  system,  and  have  especially 
UvaUcA  that  Kuropean  olVn  ials  shouUl  K'ive  no  (ountenance 
to  such  a  thinK'.  Brahin.is  an<l  social  reformers  have 
joined  in  these  ;)rotests.  The  |)resence  of  thise  women  at 
the  temple-ser\iies  ami  in  the  K'reat  professions  leatls  to  a 
great  deal  of  vice  among  young  Hindus;  and  their  intro- 
duction into  the  homes  of  the  p«»iple  on  festivi  occasions 
has  .Ion  endless  harm.  Their  gestures  in  dandng  are 
lewd  and  suggestive;  and  their  songs  are  inunoral  and 
obscene.  Many  a  man  has  spoken  of  the  dire  results  such 
exhibitions  have  upon  the  young. 

Western  example  and  e<lucation  have  h;id  their  influence 
up«m  the  coarM>t  parts  of  llindui-.m.  The  frightful 
obscenities  which  we  hear  .ilH)Ut  from  eighteenth-.ent-ry 
writers  have  almost  altogether  <lisappearetl.  What  remains 
is  b.id  enough,  it  is  trui;  but  the  grossest  tilings  have  been 
removed.  Dancing  girls  are  much  less  prominent  in  the 
temples  of  the  West  and  the  North  than  they  use.l  to  be. 
Lord  WenU)ck.  who  was  Governor  of  Madras  from  iKyi 
to  iH(,6,  was  the  first  prominent  olTni.il  who  distinctly 
refused  to  countename  the  nautch.'  His  e.\ample  has 
'  K'li'tiili  .s,  \l,iiiloirtl.l.  -,  I. 


S(K1AL   KKIORM   \S\)  SKKVICK 


411 


pr<)Vi'«l  ver>'  ixiwrrful:  so  that  nowadays  one  sildom  hi-ars 
of  an  Kn^lish  olVicial  loiiMnlinK'  t<.  In-  prcsonl  .m  any  occa- 
si.in  whin  (laminnKirls  arr  priMnt.  Th.-  majority  .)f 
(•<Uuatr.l  Hindus  have  aUo  ^ivtii  up  thi-  custom  of  having 
thrm  in  ihi-ir  horn.-  at  \v(ddinK>,  and  su.  Ii  W.  This  is  a 

rcf..rm  of  v.ry  >,'nal  Mi\w  iiid...! ;  and  wi-  may  trust  that 
in  future  things  will  >,'(»  still  further. 

In  many  parts  of  the  eounlry  it  is  customary  to  marry 
a  Kirl  to  an  i.L.I,  a  llower.  a  >word  or  some  other  material 
,.l,j,<t.  in  ord.r  that  sl,r  may  he  frei-  from  the  cntunRle- 
ments  of  a  genuine  marriage. 

In  the  year  i(>o6  a  lar^e  ho.ly  of  Kentlemen,  ini-lu<lm« 
many  Hindus.  ;.pproathetl  the  (iovern..r  of  »ond)ay,  eall- 
inR  his  attention  to  the  whole  praeti.e  of  divine  marriage, 
;,n<l  i)ravint;  that  measures  mik'ht  he  taken  hy  the  .lovern- 
ment  to'  iml  down  the  de-lieition  of  ^irls  to  prostitution. 
'Ihe  following  i^  a  hrief  statement  : 

The  Memorialists  a>k  ti.at  itie  attention  of  the  I'nliee  ^liall  he 
called  to  the  inire<iuemy  of  prosecution,  and  tluit  they  sh.  he 
directed  .oshowKreatervinilancein  hrinnii.-otl.Mderstoaccount. 

They  reouest  that  puhlic  not.c.s  shall  he  pu,ied  in  many  place.,, 
and  es,H-ci.illv  at  J.juri,  «herc  the  temple  of  Khandoha  enjoys 
an  infamous  I'.reeminencc  in  this  dest  ruction  ot  Minocentchdrcn; 

an.l  that  temple-authorities  .hall  he  warned  of  their  liah.l.ty  to 
prosnution  as  accessories  to  crime,  if  they  l>enn.t  such  cere- 
monies to  take  i)lace  within  the  precin-  Is  ol  the  lemi)le. 

In  the  f..llowinK  vear  the  Momhay  Government  issued  ;. 
resoluti..n  on  the  suhjcct  They  ficl  the  nee.l  of  action 
hut  recoKui/a-  that  it  is  impossihle  to  do  mu<  h  untd  puhh- 
npini..n  is  riixr.  Ihey  i)romise.  however,  to  |.rosecule 
temple-auth..rities  wh..  take  part  in  the  dedication  o 
girls;   and  they  si-ggest  that  the  Ilin.lu  community  shouKl 

<  ll.inr  I  lulii,  Jime.  njo'i. 


I 


;  iiil 


412     MODERN  REUGIOUS  MOVEMENTS  IN  INDIA 

provide  orphanages  or  homes  in  which  girls  rescued  by 
Government  may  be  placc<l.' 

Two  years  later  Sir  George  Clarke,  Governor  of  Bombay, 
issued  a  proclamation,  calling  the  attention  of  Distriit 
Magistrates  to  the  txjwers  of  the  law  and  t'j  the  necessity 
of  enforcing  them  seriously.* 

The  Mysore  Government  next  t(K)k  action.  In  njog 
they  issued  an  order,  in  which  they  prohibit  the  performance 
of  any  religious  ceremony  which  has  an  intimate  connection 
with  dedication  to  the  profession  of  a  prostitute  or  d;'ncing- 
girl.  This  prohibition  applies  to  every  tem|>Ie  under  the 
control  of  the  My  •)re  Govtrnment.^  AlM)Ut  the  same  time, 
the  head  of  the  <^ankesvar,i  monastery,  a  motlern  repre- 
sentative of  Sankaracharya.  i^sui.i  an  order  in  which  he 
declares  that  the  custom  of  dedicating  K'ir'^^  has  not  the 
sanction  of  any  sacred  book  of  thf  Hindus,  and  therefore 
must  be  put  a  stop  to.*  i  ater  still  the  Travancore  Govern- 
ment took  the  matter  up.' 

Eut  though  the  movement  has  thus  made  tonsi.Urable 
progress,  there  are  those  who  oppose  it  for  various  rca-ons." 
The  lirst  of  these  is  the  fear  that  the  musical  art  may 
sutler  if  they  are  discouraged.  How  absurd  lhi>  argument 
is.  we  need  not  say.  Yet  it  had  weight  enough  with  certain 
Government  olTuials  to  lead  them  to  introduce  dancing- 
girls  into  the  Arts  and  Industries  K.\hibiti-'ii  at  .Mlahabad 
in  the  winter  of  1910  loii.  and  to  givi'  pri/..  to  the  mo>t 
skilful  of  these  arti-4es.^  A-,  one  might  e.xiK,  t  in  mkIi  a 
country  as  India,  (iovernment  example  at  otue  led  to 
serious  result..  Here  i.  what  the  K.  v,  C.  1".  Andrew.,  oi 
Dei'ii  wrote  to  the  pre^s  on  the  subject  : 


'  hiiliuii  H'llness.  .\in;ii>t  15,  i>P7 

•  ISK  .  XIX,  5'J-i 

»  Ihinist  Field.  11)0.),  p    l()0 

'  The  StHial  Conkri-nif  ol)je( ted.     ^i-t- 


*  ISK  .  XIX.  ^'.; 

'  ISK  .  \.\.  4'' I 

«  ISK  .  W    1.-7  -'"J  '^3- 


T 


MiMMa 


SOCIAL  REFORM  AND  SERMCE 


413 


An  intimate  friend  of  mine,  who  was  known  by  all  the  city  to 
refuse  under  any  circumstances  ti)  be  present  at  a  redding  where 
a  nautch  was  a  |)art  of  tlie  <  eremonies,  was  asked  a  few  days  ago 
10  a  wedding,  ami  was  on  the  jK>int  of  accepting  it,  when  he 
disiovereil  that  a  nautch  was  to  l)e  held.  When  he  remonstrated 
with  some  indignation,  saying  that  his  own  abstention  from 
naulihis  was  well  known  in  the  city,  the  reply  was  immediately 
madf  that  now  tilings  were  dilTerent.  The  C.overnment  itself 
was  encouraging  n.iuK  lies,  and  one  was  being  held  every  night 
at  the  (iovernnient  Kxhibition.' 

Fortunately,  the  i)re>s  of  India,  whether  European  or  In- 
dian, almost  unanimously  condemned  the  action  ot  those 
who  had  charge  ol  the  Kxhibition  ; '  and  public  opinion  was 
so  clearly  expressed  that  we  n-.ay  ht)pe  that  little  final  evil 
will  come  of  it. 

Fortunately,  Lord  Morley's  vftention  had  been  drawn 
to  tliC  whole  problem  ;  and,  on  the  3rd  of  Mardi,  i(;ii,  he 
addressed  a  tlespatch  'o  the  Government  of  India  on  the 
C)uoslion  : 

My  attention  in  Council  has  lately  been  called  to  the  various 
methods  by  which  female  children  in  India  are  condemned  to  a 
life  of  prostitution,  whether  by  enrolment  in  a  body  of  dancing 
girls  attached  to  a  Hindu  Temple  ,  by  >ymbolical  marriage  to  an 
idol,  a  llowcr,  a  sword,  or  -ome  other  material  object;  or  by 
adoption  by  a  prostitute  wlu,sc  profession  the  child  is  brought 
up  to  follow.  1  ob>er\e  with  sati>faction  that  an  increasing 
section  of  Hindu  Society  regards  the  association  of  religious 
ceremonies  with  the  practice  of  prostilulion  with  strong  dis- 
approval. In  Madras,  where  the  Institution  of  Temple  Dancing 
{;irls  still  survives,  an  Indian  District  Magistrate,  Mr.  R. 
kaniachandra  Row,  has  expressed  the  opinion  that  Temple 
>ervanti  have  been  degraded  from  their  original  status  to  per- 
form functions  'abhorrent  to  strict  Hindu  religion';  and  in 
Hombay  a  5.ociety  for  the  protection  of  children  has  been  formed 
with  the  cooperation  of  leading  Hindu  citizens. 

'  From  the  I.,:J.r      S,  >■  !SR  .  \XI.  JQ.v  '  ISR.,  XXI,  iOt). 


4 


^  'i^^yKf 


I 


i^.'y 


'i 


•  .-  * 


414     MODERN   RELIC.UnS  MOVEMENTS  IN   INDIA 

I  dfsirc  to  1m-  informal  cf  tho  probable  extent  <>f  the  evil; 
how  f.ir  the  proviMons  of  the  IVnal  (".«le.  M-ctions  ^i  ami  .\T\, 
are  in  tiiemselves  suffuient  to  <leal  with  it  elTectually.  and 
whether  in  ytmr  opinion,  or  thai  of  the  Local  (Jovernments,  ade- 
•luate  stei.s  are  b.  inn  taken  to  enforce  the  law  a^  it  at  pre-*ent 
slan(l>,  or  whether  an>,  an.l  if  m.,  what  amendments  of  the  law 
are  retiuired  to  ^ive  rea-onal)le  en.ouranenient  and  >ui)i)ress 
the  jjrave  abu>e.  Tf  <•  matter  is  one  in  whit  h  the  v\eit?ht  i.f 
public  authority  mav  u.ll  be  lent  to  the  furtherance  of  reforms 
adv.Katcd  bv  'll>e  .iili«iitened  leaders  of  tlie  n.nm.umti.s  to 
which  thechi'ldren  belonnwhom  the  law  was  inlended  to  protect. 

The  Society  for  the  Protection  of  Chihlren  in  Western 
India,  which  con>ists  of  nu  n  bclonxinn  to  all  faiths,  keeps 
watch  over  the  pro,i;res,  of  events,  an.l  seeks  to  rouse 
public  opinion,  and  to  hel])  (iovernment  in  ever>'  way 
|«.>sible.  The  |)an)phlel  on  Muralis  ciuotcd  above  was 
published  by  tlum. 

,\-,  this  Ixx.k  K'oes  to  press,  the  (;ov«mmcnt  of  India  is 
passing  a  law  f..r  the  better  protection  of  j^irls. 

LiTKRATlKK  lliiulu  Cusloms.  M.iiin.rs  and  C\rim,»iirs.  by  J  \. 
DulM.is  ((xfordlnivrrsily  I'res.-,  Ih,  i  r.rwn  of  UniJmym.  hy  }  N 
l-..r.iulur,  Oxford  fnivmity  Press  Ih  .t/«r.i//.>.  by  V.  R.  Shimlc. 
Boml..iy,  Nhar.ui..  Krid.m  l'rcs>.  li.dl  an  aiin.i  L'lus  Bwh.  by  Amy 
W.  C.irnii.hul.  I,u,id..ii,  MurKan  &  Stuii  Imlia  ,nul  i7>  l'roH,ms. 
\V.  S   billy,  is\    iSl- 


I. 


i:  Editation  of  Boys 
In  .\ncicnt  India,  when  the  Hindu  system  took  shape, 
it  was  the  rule  that  every  l>oy  of  the  thr.r  hifihest  castes 
should  go  to  some  teacher  and  spend  several  >ears  \n  ac- 
(luiring  a  religious  education.  All  j?irls,  and  all  boys  of 
every  other  caste  or  class,  were  by  law  exc  hided  from  this 
education  .\s  the  centuries  passed,  the  percentage  of 
those  taking  the  reUf^ious  education  became  less  and  less. 


II H 


SOCIAL  REFORM  AN'D  SERVICE 


*>S 


Douhtlrss  various  systt  ms  of  secular  fducation  were  used 
from  time  to  tinu',  biii  tioiir  of  tluin  took  deep  riMit  in 
the  lountry.  Whin  ihe  Muli.iniin.i'l  ui?.  (oiKiuered  India, 
Muslim  edutation  iMiaiiu-  the  |)a>«.itort  to  novrrnment 
servitc  and  hinh  sod al  position  Here  a^aia  it  was  only 
the  lew  who  were  ediualiil 

At  Ihe  he^inninK  ot  the  nineteenth  century  the  illiteracy 
of  India  was  almost  i Dinpli  te.  Vhv  number  of  those  who 
received  any  iihu  alion  wa>  e\(  ee<linj;ly  ^.mall ;  and  in  the 
universal  dinfu^i'"!  of  tlie  limes  thinf^^  were  steadily  Ret- 
tiuK  worse  It  wa-  the  lni■^^ionarie■.  who  he^an  to  ^ive  the 
peopl<-  education  Mut  what  tluy  ^ave  them  was  not 
any  Indian  discii>line,  hut  a  Western  training.  mediate<l  in 
the  school;,  liy  the  vernaculars  A  few  iuiropean  layinen 
s(M)n  he^an  to  help.  Then  Ram  Mohan  Kay  perceixcd  the 
facts  of  the  situation,  and  bee ame  the  champion  of  Western 
education      (iovernment  came   round   to  the  same  point 

of  view  in  liS^s 

The  one  lar«e  fat  t  which  we  must  keep  firm  hold  of  in 
thinking  of  education  in  modern  India  is.  that  Western 
education  (which  \\n-  cunlry  clearly  must  have)  comes 
from  an  alien  civilization  and  environment,  and  that  in 
inoculatinK  the  ccimmunily  with  this  nioNt  necessary 
remedy  considerable  disturbance  will  inevitably  be  pro- 
duced. This  far-reaching'  f.ict  is  usually  nc^^Iected  alto 
^ether  by  tiiose  who  condemn  modern  education  in  Itidi 
as  a  failure.'  The  comp.iri.son  of  the  results  of  Roman 
c-ducation  in  the  provinces  of  the  Kiupire  would  lead  men 
to  a  s;iner  estimate  of  the  fac  tors  at  work.  It  is  quite  as 
necessary  to  keep  this  same  truth  in  mind,  if  we  are  to 
understand  why  tlie  cIim  ation  of  boys  ^rows  so  slowly  in 
India.     The  conservatism  of  the  iieople  and  their  pitiful 


'  I'.irl^  iif  C'liiriil's  wriliMi;"!!  nlucition  ar.' wf.ikiiH- I  li.\  a  f.iilu' 
l!ii>  .iiuNi  iiiiiMirUiU  fad  into  (uU  coic^iiltraUoii, 


■  111  take: 


Ills 


^i.; 


J I 


4,6     MOULRN   RKLIGIOUS  MOVEMENTS  IN   INDIA 

poverty  arc  certainly  i)owcrful  retar.Ung  agents.  Ytt  b.th 
taken  together  do  not  hamper  progress  nearly  s..  much  as 
the  inherent  antagonism  of  the  religious  systems  to  Western 

thought  and  life. 

Two  verv-  healthy  8>'mptom>i  may  here  be  mentu.ne<l  to 
cheer  the  reformer  and  the  student.     The  lirst  of  ihc.e  .s 
Mr.  Gokhale-s  bold  attempt  to  secure  umversa  le.luc.a.on 
in  India  through  Government  action.      Ihe  I  .11  whuh  he 
hvi.l  before  the  Viceroy's  Council  was  reje.  led  ;   and,  per^ 
sonally.  I  am  inclined  to  believe  it  was  we  1  for    ndu  that 
i-   shoul.1  be  rejected;    yet  the  way  .n  winch  the  Ind  .m 
,     ss   receiv.d    the    prolH.sal    showed    that    the    e.lucaled 
.ss  have  travelled  far  in  opinion  the>e  last  twenty  years, 
,     that  there  is  in  them  the  possibility  of  sl.ll  greater 
•.  vnce      The    secomi    healthy    symptom    is    this.    Ibal 
mpetent  Indian  observers  assure  us  that   the  last  few 
.rs  of  extreme  national  interest  an.l  excitement  have  so 
,rred  the  common  people  in  certain  parts  of  Ind.u  that 
e  is     ow  a  keen  desire  for  widespread  education,  and 
h  a       Hingness  to  allow  children  to  attend  sch.>ol  as 
i   ,  '!(.        .  n  known  before. 

"  [y  , .  2  per  cent  of  the  boys  of  school-going  age  in 

lua...    crc  at  school ;  in  iQi  2  the  percentage  had  risen  to  29. 

13.  Education  of  Girls 
The  ancient  ideal  for  high-caste  Hindus  was  that  when 
chihlrcn  reached  the  age  of  eight  to  twelve,  the  l.)ys  sh.ml.i 
Ko  to  school,  and  the  girls  shouhi  be  married.'  ihe  ,le.p 
distinction  here  implie<l  ha.  not  only  been  taught  the 
lUndu  people  for  tw..  thousaml  live  hundred  year^.  hut 
has  been  worked  into  their  ver>-  nature  an<l  charac  n  r  l>> 
:v  series  of  institutions  such  as  no  other  country  ha.  ever 
possessed.     Girls    have    been    married    before    reaching 


SOCIAL  REFORM    VXD  SERVICE 


417 


puberty.  Their  husbamls  have  been  free  to  marry  as 
many  wives  us  they  those  to  have.  No  husban«l  has 
eaten  with  his  wife.  Ihe  witlow  ha>  been  prevenletl  from 
remarrying,  while  the  wi<ltjwir  h  is  IkuI  sivcre  pressure 
brought  to  bear  upon  him  to  in<luie  him  to  remarry,  if 
he  was  <iisintline(i.  For  some  fifteen  humlreil  years,  the 
Hindu  willow  was  taught  th.it  th.-  noblest  thing  she  could 
do  was  to  burn  hersril  uix.n  the  pyre  with  her  husband. 
For  ;,ix  humircd  yiir>.  high  caste  women  h.ivt-  l)cen  clost-ly 
shut  up  in  the  /dian.i  Finally  tliere  was  another  fact 
whirli  toll!  for  a  long  linu' ; 

('(uirtisaiis,  \vh..-.c  l)U^iius,  in  life  is  to  damf  in  the  temples 
anil  at  public  ctrciiioni»->,  .iml  pfsiiiutt-s  art-  the  only  wonui) 
«!io  are  ailowevl  to  liarn  to  rcul,  >ing,  or  dance.  It  would  l.e 
thought  a  disgracr  to  a  re>iH.'cta(»ie  woman  to  learn  to  ri-a.i ; 
and  e%en  if  -he  had  learnt  she  would  be  ashamed  to  own  it.' 

This  feeling  <l<us  not  tell  so  powerfully  now  a.',  it  did  a 
century  ago. 

When  we  take  all  these  f.u  tors  into  consideration,  we 
are  not  a^toni^hed  to  imd  that  Ih'.'  projiosal  to  give  Hindu 
girls  .m  edu(atii.n  h.i-^  made  very  little  progress  in  the 
(ommunily  Ihe  whole  Hindu  scheme  of  thing-  has 
operated  to  keej)  the  p.  opie  from  giving  their  girls  an 
education 

It  was  missionaries  who  began  the  edu^.siion  of  girls. 
They  were  followed,  at  a  ion>iderai)li-  interv.d,  by  .1  fi'W 
European  lavmen,  the  (lovernnient.  and  tlu  Urahma 
Samaj.  Lalt  r  -nil  tl.  oih.  r  S.unajes.  tJK  Ramakrishna 
.Mi-ion  and  TheoM.phy  beg.m  to  help,  md  now  mo>t 
Hindu  orgatii/.atj.'n-  do  -oninhiiig  to  further  the  i  .lU'-e. 
Progre—  ii  -low  \et  while  onlv  :  ',  per  <  ml  of  irirl-  f 
school-going  age  were  in  -ili' -I  ni  nj  ilurc  wcr  5  per 
tent  in  loi 2 


.      I 


'V 


4,8    MOUtRN  RKLKHOUS  MOVEMtSTS  IN  INUIA 


N 


14.  Caste 

The  main  rule,  of  .astc  whuh  a  Hin.lu  han  to  ob^-rvc 
relate  to  marriaKC  (.kkI.  occupation  an.l  fore.Kn  trave 
No  man  may  marry  outsi.k-  his  ca.t..  ami  usually  he  s 
restricted  to  certain  subsections  of  h..  caste,  wh.le  m 
many  parts  of  India,  sectarian  .listnutu.ns  .u.rrov.  the 
ZZ  "f  choice  still  farther.  Certain  kinds  of  oo<l  are 
Ibsc'lutelv  proscribed  in  eac  h  caste  ;    there  are  rules  as  t. 

::cast;c.lthepers<.nwhomayco,,U..rth..mc.,,H^^^ 

the  caste;    no  man  may  eat  with  a  person  of    «  ^^'^  -  ^^»^ 
t    .n  him^H;    ^uul  there  are  strict  ruU>  a>  to  thoso  from 
^:'hands;.u.mayncc.ivewat.r       The  occupat.jn  n^ 
is  in  most  cases  very  strict  for  lowcs.-  pcple  but    cry 

,axforthehiKhca.tes.     N'' "'""'-"T  '  HV ':i/d  i'es 
The  marriage  rvde  is  very  strut  >   k.p    1-     all     la  s  s^ 
There  are  very  few.  even  am.m«  thoM   who  have  ha.l  an 
:  ;  sh  educ^^ion.   who  dare   to  break   tlu-   n.atnmomal 
uls;    for  they  are  the  very  foundation  of  ca.te  c  .s.-rv- 
.n  ;      N-ut  only  the  social  reform  organi.atu.n  hut  mos 
:     hesectarian'unions^.ndthe.asteeonfere,uc.s^su.^st 
that   re.trictionsonmarri,.,elKtwcvnmembersol   sd- 
astes  should  be  given  upJnU  vc.ry  latle  pro.re.s  lu.  >ct 
beenma<le,     ^^s  only  the  most  advan..    r...orcm..w^^ 
propose   that   di^tinetions  ol    caste  should   be   altogether 

niL'lie teel  in  marriage.  •     .• 

T       law  as  to  what  is  iegitinuae  e,r  illegum.ate  m  ^^ 

ma.ter  of  diet  must  always  have  ..een  snbje.t  to  m  n or 
Th  nges.  Educated  m.  n  living  in  th-  lar.e  towns  .ake 
tr,ibe.rtie.s  nowadays  ..utsicletlu.ir.>wnho.nes.nnus 

n'atter.  but  they  are  usually  strict  at  home.     Mr  Shr.dh 
Itkar.  inthesec.mdvo.nK.oflus//./.n-.'C.n/.    m 


>  Sec  ;il>' 


.llHi'.l  .  |>l>     -  "  1 


IM' 


,,•<  tl 


SOCIAL  REFORM   AND  SF.RVKT. 


419 


India.  K»vr»  a  v»ry  illuminalinK  account  .  f  the  state  ol 
affairs  in  tho  matter  of  (li<  t  in  tfu  Bombay  rn-uicncy.' 

Until  rtcrnt  time*  tiu-  rule  that  a  man  miint  not  tat  with 
a  iMTMm  of  lower  «ast»-  than  him^lf  w  ^  u|.hild  with  the 
txtri-mcst  strinniMiy.  In  pa;«l  iia\s,  |w'ople  hav  'u'en 
out.  astnl  hn  au<"'  they  had  smrit  K.»f  '.  I!vcn  now  in 
certain  l.x.ilitie:,  orthinioxy  is  very  >trict.  Vet  Western 
thouRlit  an<i  lonnnon  sense  are  j?ra(lu:.lly  telling  on  edu- 
cate.! nun.  Tlie  ItrAlimas  ar.-  (luitv  !.>•.•  in  interdininR. 
and  most  m.•mher^  ..f  th.-  PrArlhanA  Samaj  are  ready  to 
tline  not  oidy  with  Hin.his  of  any  ura.ie  l»ut  with  Christians, 
Miihamma.lans  an.!  foreigners.  In.leed  Mniai  reformers 
all  t.  n.l  to  seek  liberty  in  this  matter.  The  onlinary  edu- 
tat.tl  Hindu  desires  free.lom,  so  that  ho  may  dine  with  old 
classmates  an.l  with  Kuroin-ans  who  have  Inen  happily 
associated  with  him  in  public  life,  education  or  business. 
Yet  many  shrink  back,  and  the  mass  of  educatc.l  men  still 
hol.l  the  orth.Mh.x  |H)Mlion.  Th.ie  is  much  ground  yet 
to  Ir"  |>ossissc'd. 

What  may  perhaps  be  described  as  the  boldest  acti.)n 
taken  by  so.  ial  ref.iriners  in  recent  years  was  carried  out  in 
Bombay  in  N.)vember.  H)\  2.  I'mler  the  auspices  of  a  new 
ornani/ation,  lalie.l  the  Aryan  Brotherh(M)d.  a  Conference  of 
people  .>i)posetl  to  caste  was  held  from  the  Qth  to  the  1 2th  of 
November,  and  dosed  with  a  dinner  at  which  one  hundred 
antl  lifty  men  and  women  dined  together,  openly  setting  at 
defianci-  the  laws  of  caste.  Those  who  were  present  at  the 
diniu  r  had  come  from  many  parts  of  Western  India  ;  and  a 
considerable  number  of  them  found  themselves  outcasted,  as 
soon  as  they  returned  to  their  homes  In  several  places,  the 
orthodox  party  showed  that  they  were  determined  to  push 
things  to  the  uttermost.  It  is  well  known  that  Hrahmans 
of  the  highest  rank  who  are  counted  urtiiudox  take  tea  in 

>  Ch.i;.  VI. 


I    >l 


"r 


■Is 


fl 


4,0    MODERN  RF.Ur.lOl'S  MOVEMINTS  IN   INDIA 

Irani  ^hop»  in  Bombay,  and  fvpn  occavi-.nally  dine  quietly 
with  Muhammadans  or  hurvMnm.  So  long  a^  th»  i» 
done  «-cretly.  nothing  i»  »ai.l  Lut  a  ,>uhlic  .Icfiancc  of  all 
the  rules  of  caste  is  am.ther  matter.  Some  ..I  those  ..ut 
ranted  yielde.1  at  once,  ami  w.  re  reinHtate.1  after  |H'rformmg 
prJsahhilla  (an  atonement  »eremony).  hut  other*  an 
holding  out.  It  scemn  clear  that  this  piece  of  lK>ld  action 
will  prinluce  goml  results. 

The  rule  that  n<.  Hindu   may  crow  the  wean  was  im- 
po^.l  because-  it  is  clear  that  no  llin.lu  can  go  to  another 
country  by  «a  and  k-ep  caste  rules  aU.ut  fo.Kl.     When 
Ram  Mohan  Kav  went  to  Kn^'md.  he  sought  to  preserve 
his  ca.ste  by  taking  a  Brahman  cn.k      ilh  him.     Ihe  <\o- 
sire  to  get  an  education  in  Kur..pe  or  America  has  proved 
the  most  |K>werful   m.,tive  leading  to  the  breach  <,f  the 
rule;    but   the  exigencies  ot   businesH  have   also  proved 
elTecUve;  ami  a  few  orthtnlox  Hindu  princes  have  yielde.l 
under   the   over^^helming   desire   to   be   present   at   s<)me 
great   state    cerenu.nial    in    England.     For    a    long    time 
orthodo.xy  remaine.1  utterly  implacable.     The  man  who 
had  crossed  the  ocean  could  not  be  received  back  mto 
caste    unless   he    umkrwent    the    prescribed    atonemt  nt. 
prdyaUhUta,  a  most  disgusting  and  barbarous  ceremony. 
Those  who  would  not  pay  the  penalty  were  outcasted. 
Hence  there  grew  up  in  Calcutta  a  small  but  mtercsUng 
and  influenUal  community  who.  for  the  sake  of  education 
had    suffered    excommunicaUon.     Most    of    Uiem    found 
refuge  in  the  Brihma  Samlj.     For  long  the  battle  was 
most  serious;  and  in  many  parts  of  India  it  is  so  to  the 
present  day;  but  naUonaUsm  has  triumphed  in  Calcutta 
One  of  the  most  noticeable  results  of  the  unlounde''  excite- 
ment of  1905- 1Q07  wa'  ihe  creation  of  a  society  in  Calcutta 
for  the  sending  of  Bers?ali  students  to  Europe,  America  or 
.  ISR,  xxni,  40,  .iv  .3...  .7^  ^33  *  «»"»'''••  ''^"''>'-  ■*'• 


SCKIAL   REFORM    AND   SERVICE 


4i« 


Japan  to  rrrrivo  a  mo«l«fn  c<lu(iition     S«»  {»»>pular  has  tli- 
m«>VTm«nt  Uin  an.l  *«»  |M)wir(ul  it-*  Uailirn.  that,  vlun 
dtmkntfi  nturn  to  faliutta.  tit.  v  an   miiv.d  batk  into 
ra»tc   without   any   (u>.>»      <^iuti'   rmntly    ihr    Hhatla*  ol 
Bombay  havp  nplit  into  two  m.  lioh<»  o\ir  thr  pr.'».lin\ 

Thr  movtnunt  for  ilu-  upliftinn  of  thr  (hil<a<*tr  h  proh- 
ahly  the  mo»t  MKnilnant  of  all  th.  latin  th.il  fall  to  l)c 
chruniiicMl  un.l.r  llu-  hta.l  of  -ast.-  Hut  it  ha,  Inrn 
ainady  dialt  with,'    «)  that  wf  nri«l  not  tomh  it  Inn-. 


15     rrupKBANcr. 

Many  a  Hindu  has  lH-*n  r»tkl«-<*  enouRh  to  .Udari-  that 
Luro|Kan»  brouuhl  drink  t<»  India,  and  dihauthiul  a  tec- 
total    nation.     Tht-    fa.tn   arc.    how.vt-r.    that    th.  n-   ha* 
bwn  a  ko.n1  .hal  ol  .Irinkinj?  in  India  >in.c  the  \.r>  .lawn 
of  history.     Triot-  and  iwopl.   in  th.   linu-  ..f  tlu-  Hi,(irdit 
w.  re  so  lond  of  the  drink  calh.l  som.i  that  thiy  not  only 
olTered  it  to  th.-  r.mIs  as  one  of  the  lust  «ill^  th«y  could 
Kive,  but  actually  .l.ihe.l  it      Soma  i>  .>n.-  of  the  lea.ling 
K(Mi>.  of  the   KiiTiidii.     From   tlu-  Kpiis  it  i-  also  evi.hnt 
that  there  was  a  n.xxl  «l«al  ..t  .Irinkins  anx.nu  the  warlike 
triU-s  in  the  pn- Christian  t.nturies.     The  laws  of  Manu 
>h.)W  us  that  in  Mttle.l  Hindu  life  throuuhout  North  India 
various  kinds  of  intoxieatinK  li<iu.)r,  drink  shops.  .Irinking 
parties  an.l    drunkar.ls.  were  not   uncommon;    ami    the 
dramas  corrolM)rate  this  evidence. 

Il  is  perfectly  true  that  Hin.lu  law  for  many  centuries 
has  been  seriously  opi).>s».l  to  the  use  of  al.oh.ihc  .Irink; 
and  high-caste  Hindus,  as  a  .lass,  have  lutii  practically 
total  abstainers.  Yet  even  this  >{eneral  >taUnurit  re- 
quires to  be  qualified ;  for  in  BenKal.  at  the  Rreat  fe>tivals, 
every  family  gives  siddhi  to  visitors;    and  in  the  Left- 


^     -' 


MKIOCOnr    ROOIUTION    TIST   CHART 

(ANSI  ond  ISO  TEST  CHART  No    2l 


^  ■APPLIED  IM^GE 

B^S  «OCH#5ter,    N«w    ■'offc  U609         'J'^ 

'*aS  (7!6)    482  -  OJOO  -  Phon» 

^B  (716)    288  -  5989  -  Fa« 


423 


MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


i;..:. 


I 


§akt£ 


of  the  five 


;ct  intoxicating  liquor  is 
lattvas  used  as  means  of  salvation.     Many  of  tly"  lower 
castes  have   been   accustomed   to  drink   from    time   m>- 

memorial. 

Modern  life,  unfortunately,  has  done  a  good  deal  to 
introduce  drink  among  the  educated  classes  and  to  spread 
the  drinking  habit  among  the  coolies  on  tea-gardens.  It 
is  probably  true  also  that  the  i)lanting  of  licensed  liquor 
shops  in  the  lower  parts  of  the  great  cities  of  India  has 
led  to  an  extension  of  the  drinking  customs  of  the  com- 
mon people. 

There  was  thus  ample  room  for  a  temperance  propa- 
ganda.    A  vigorous  crusade   was  carried  on   for  several 
years  by  Mr.  W.  S.  Caine  and  a  number  of  helpers,  with 
the  result  that  many   Hindu  castes  were  induced  to  give 
up  drink  altogether.    The  movement  still  continues  to  do 
good    work,    through    the    Churches,    the    Samajes,    and 
Temperance  Societies  consisting  of  men  of  every  faith. 
Besides  using  moral  suasion  with  communities  and  indi- 
viduals, these  bodies  do  useful  service  by  watching  lest 
the  acUon  of  the  Excise  Department  lead  to  an  increase 
in  drink-shops  and  drinking,  and  by  making  suggestions  to 
Government   for   the   better   control   of   the    trufTic.     An 
Annual  Temp'    mce  Conference  is  held  in  one  of  the  great 
cities. 

1 6.  Social  Service 

It  was  Keshab  Chandra  Sen  who  first  suggested  that 
the  Brahma  Samaj  should  copy  Christians  in  the  matter 
of  philanthropy.  All  the  Samajes  have  taken  this  up 
seriously.  The  Arya  Samaj  especially  has  done  work  of 
very  great  value  in  relieving  the  famine-stricken  and  those 
who  suffered  in  the  great  Kangra  earthquake.  The  Rama- 
krishna  Misbion  has  several  times  done  fine  service  in  re- 


SOCIAL   RKFORM    AND   SKRVICK 


423 


licving  sufferers  from  Hood,  famine  and  pestilence.  The 
Arya  Samaj,  the  Deva  Samaj  and  the  Ramakrishna  Mis- 
sion ail  follow  the  lead  of  the  Christian  Church  in  doing 
medical  work.  The  Hrahma  Mission  on  the  Kasi  Hills 
also  j;ives  medical  help. 

But   the   new  currents  started  by  the  great  national 
excitement   of   recent   years   have   helped    to   brinp   into 
existence  a  new  type  of  elTort  which  may  yet  prove  of 
considerable    value.     For   many   years   certain    Christian 
Collef^es  and  schools  have  leii  out  their  students  into  simple 
social  service.     Usually  this  has  taken  the  form  of  schools 
for  neglected  tribes  and  castes,  or  simple  medical  relief; 
but.  in  recent  years,  the  value  of  social  work  as  training 
for  the  younj?  Christian  has  been  so  clearly  perceived  that 
the  whole  subject  has  been  carefully  discussed,  and  many 
new  lines  of  activity  have  been  started.     This  Christian 
movement  found  articulate  expression  in  an  excellent  book, 
Siif^i^cstions  for  Social  Helpfulness,  by  the  Rev.  D.  J.  Flem- 
ing, of  Lahore.     This  volume  is  now  out  of  print,  but  its 
place  has  been  taken  by  a  still  better  book.  Social  Study, 
Scrcicc  and  Exhibits,  by  the  same  author. 

During  ihe  last  three  or  four  years  the  movement  has 
appeared  in  Government  and  Hindu  Colleges;  and  it  is 
steadily  spreading.  In  most  cases  the  work  attempted  is 
a  school  for  Outcaste  children.  Tliis  service  is  being  done 
by  stuilents  of  the  Tresidency  College,  Calcutta,  by  stud- 
ents of  the  Central  Hindu  College,  Benares,  and  by  others. 
In  some  cases,  careful  social  study  has  been  started.  For 
example,  the  students  of  Patna  College,  organized  in  the 
Chanakya  Society,  have  surveyed  the  chief  industries  of 
Patna  City,  of  Dinaporc,  of  Mozufferpore  and  of  some 
other  places  in  Behar.  In  many  centres  the  Young  Men's 
Christian  Association  has  organized  groups  of  Hindus  for 
social  service  along  various  lines. 


i 


u 


««■..%  ■•"•'<■••■/ 


:^iE>m^ 


424 


MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 


In  close  connection  with  the  Servants  of  India  Society's 
work  there  was  started  recently,  under  the  Presidency  of 
Sir  X.  G.  Chandavarkar,  the  Social  Service  League,  Bom- 
bay.   The  objects  of  the  League  are : 

The  collection  and  study  ol  social  facts ;  the  discussion  of 
social  theories  and  social  problems  with  a  view  to  forming  public 
opinion  and  securing  improvements  in  the  conditions  of  life, 
and  the  pursuit  t)f  social  service. 

Only  those  who  are  prepared  to  work  are  received  as 
members.  A  similar  League,  under  the  Presidency  of 
Mrs.  Whitehead,  is  working  in  Madras. 

Literature.  —  Social  Study.  Service  and  Exhibits,  by  D.  J.  Fleming, 
Calcutta,  The  .\ssociation  Press,  1013.  10  as.  The  Theory  and 
Practice  of  Social  Service  in  India,  by  K.  M.  Munshi,  Bombay,  the 
Social  Service  League  (a  prize  essay). 


17.  The  Criminal  Tribes' 

The  movement  for  the  reformation  of  the  Criminal 
Tribes  is  scarcely  parallel  with  the  other  efforts  at  social 
reform  which  we  have  just  reviewed ;  for,  thus  fai,  it  has 
been  almost  exclusively  the  work  of  the  Salvation  Army 
and  the  Government;  but  it  is  a  matter  of  so  much  im- 
portance and  interest,  and  fits  so  well  into  the  chronicle 
of  this  chapt<T,  that  the  story  had  b-tter  be  told. 

The  phrase  Criminal  Tribes  is  used  strictly  of  tribes 
whose  regular  caste-occupation  is  some  form  oj  crime.  The 
form  of  crime  which  a  tribe  practises  is  part  of  the  caste- 
organization,  and  is  carried  on  under  very  strict  rules. 

'  I  am  indebted  for  much  of  my  information  on  this  subject  to  Mr.  O.  H. 
B.  Starte,  I.  C.  S.,  who  travelled  home  on  the  same  steamer  with  me  in  .\pril, 
1914.  He  has  been  engaged  during  the  last  four  years  in  establishing  and 
controlling  experimental  settlements  amongst  the  Criminal  Tribes  in  the 
southern  part  of  the  Bombay  Presidency. 


SOCIAL  REFORM  AND  SERVICE 


42s 


Thus,  among  the  Ghantichors  of  the  Bombay  Presidency 
it  used  to  be  the  rule  that  a  young  man  could  not  marry 
until  he  had  stolen  a  nose-ring  olT  a  woman's  face.    The 


1  by  another  rule,  that  they  must  steal 


same  tribe  is  bountl  b) 

only  by  day :  until  quite  recently,  if  a  man  stole  by  night, 
he  was  outcasted.     The  reason  why  these  regulations  are 
so  well  understood  and  so  carefully  observed  is  that  they 
are  to  the  tribesmen  religious  laws.     In  most  cases  the 
Iribe  holds  that  the  gods  have  impose.;  their  particular 
crime-occupation  on  them;   that,  so  long  as  they  follow  it 
in  accordance  with  caste  rules,  they  are  true  men  and 
faithful  to  their  religion ;    and  that,  if  they  vere  to  give 
it  up,  the  gods  would  wreak  their  displeasure  on  them. 
Hence,  before  starting  out  on  a  criminal  expedition,  they 
offer  prayers  to  their  divinity,  and  when  they  return,  they 
dedicate  to  him  a  percentage  of  their  sjioils.     The  Chhap- 
parbands  of  the  Bombay  Presidency,  for  example,  whose 
caste  profession  is  the  making  of  counterfeit  coins,  give 
12I  per  cent.     Most  of  these  tribes  are  Hindus,  but  some 
arc  Muhammadans ;    and  amongst  the  Muhammadans  it 
is  usual  y  to  the  shrines  of  the  Pirs  (saints)  that  they 
dedicate  the  stated  portion  of  their  gains.' 

No  trustworthy  estimate  of  the  numbers  of  these  reli- 
gious crimina's  can  be  given  ;  for  no  careful  survey  has  yet 
been  made.    Some  tribes  are  completely  and  dangerously 

» The  secret  society  of  robber-stranglers  know-n  as  Thag^,  which  was  put 
down  by  the  British  Government  in  the  second  quarter  of  the  nineteenth  ccn- 
tur>- (p.  17,  above),  was  an  organization  conducted  on  thesame  principles  as  a 

criminal  tribe,  but  it  had  a  much  wider  basis.  It  was  composed  of  both 
Hindus  and  Mubammadans,  and  the  Hindus  belonged  to  many  different 
castes  •  yet  all  took  the  same  oaths,  practised  the  same  ritual  and  worshipped 
the  same  divinity,  the  goddess  Kali.  The  date  of  its  origin  and  the  name 
of  its  founder  are  alike  unknown.  Doubtless  it  sprang  mto  existence  at 
some  time  when  the  Delhi  tiovernment  was  so  disorganizal  as  to  give 
predatory  gangs  unusual  opportunities  for  plundering.  See  Meadows 
Taylor,  Confessions  of  a  Thug,  London,  Trubner,  is. 


i 


426     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

criminal;  others  arc  li«  aRRrcssivc,  part  being  actively 
criminal,  the  rest  only  passively  so;  others  are  mixed, 
some  sections  being  perfectly  honest,  others  hardened 
criminals.  But.  though  a  delinite  census  has  not  been 
taken,  they  are  known  to  be  very  numerous;  for  they 
are  found  in  every  pari  of  India;  am!  we  may  be  certain 
that  the  total  population  of  those  tribes  which  are  com- 
pletely and  dangerously  criminal  is  not  less  than  300,000. 
If  they  could  be  changed  into  good  citizens,  a  large  part  of 
the  Indian  police  force  could  be  disbanded. 

The  growing  efTiciency  of  the  British  "ernment,  and 
two  modern  police-methods  -  -  the  taking  of  ftnger-prints 
and  gang-prosecutions  -  hive  broken  the  self-confidence 
of  many  of  these  tril>es.  They  begin  to  find  the  resources 
of  civilization  too  strong  for  them.  They  are  in  a  chastened 
mood,  and  arc  thus  in  some  degree  prepared  to  respond  to 
the  suggestion  that  they  should  become  honest  men.  The 
majority  arc  willing  to  enter  Settlements. 

Government  is  also,  in  a  manner,  pledged  to  go  forward 
with  their  reclamation:  such  is  the  implication  of  the 
Criminal  Tribes'  Act  of  191 1. 

Government  Settlements  for  the  purposes  of  reclama- 
tion were  tried  at  various  times  in  the  past,  but  with 
limited  success.  It  is  only  tluring  the  last  six  years  that 
results  have  been  won  which  justify  the  hope  that  the 
further  improvement  of  methods  may  lead  to  a  complete 
transformation  of  these  tribes. 

A.  In  iQoS  work  was  begun  in  a  small  Settlement  at 
Gorakhpur  by  the  Salvation  Army  with  Government  help, 
and  others  have  been  opened  since.  The  long  experience 
the  Army  has  had  in  dealing  with  the  criminal  class  all 
over  the  world  has  prepared  them  for  the  task.  Govern- 
ment provides  suitable  buildings  when  such  are  available, 
or  gives  grants-in-aid  for  the  erection  of  new  buildings.     It 


iii  J 


SOCIAL  REFORM  AND  SERVICE 


427 


also  gives  a  monthly  grant  for  cxpcnsis,  and  in  many  cases 
provides  land  for  cultivation.  Trades,  such  as  silk-reeling, 
carpentry,  weaving,  etc..  are  taught  to  many  of  the  younger 
members  of  the  trilies.  The  Salvation  Army  i)rovides 
cxperlu.  ed  offucrs  of  the  right  type  of  chai.iiter.  Their 
work  has  not  been  all  success  by  any  means;  and  they 
themselves  confess  that  they  are  only  learning  how  to  deal 
with  th'-se  tlitTicult  people ;  yet  such  results  have  been  won 
as  to  justify  a  wiile  extension  of  the  effort.  The  Army 
have  now  25  Settlements  in  India  and  one  in  Ceyhm.  A 
pamphlet  by  Commissioner  Booth  Tucker,  called  Crimino- 
curology}  gives  a  vivid  account  of  their  work. 

B.   At  the  end  of   1909  the  Government  of  Bombay 
opened   an   experimental   Settlement   at    Bijapur   in    the 
South  of  the  Presidency,  under  direct  (lovernment  super- 
vision.    In   the  beginning  their  efforts  were  confmed  to 
Chhapparbands,  Harranshikaris  and  Ghantichors.     At  a 
later  date  work  was  opened  at  other  c-ntres.     The  method 
has  two  sides.     The  people  live  in  a  Settlement,  and  work 
is  provided  for  them,  either  in  the  SettUment  or  outside, 
so  that  they  may  become  accustomed  to  earning  an  honest 
livelihood.     A  considerable  number  of   them  have  been 
placed  in  spinning  and  weaving  m.ills.  others  have  been 
taught  masonry  or  carpentry.     Experience  has  shewn  that 
the  members  of  the  Settlement  attain  to  a  virility  and 
knowledge  of   the  economic   value  of   their  own   labour 
much  more  speedily  if  work  is  found  for  them  uncler  in- 
dependent employers  than  if  work  is  provided  directly 
under    the    Settlement    authorities.     Hence   the   present 
policy  is  to  establish  the  Settlements  in  places  where  there 
is  a  keen  demand  for  labour.    They  are  kindly  treated 
and  helped  in  every  possible  way.     But,  in  order  that 
they  may  not  slip  away  from  discipline  and  return  to 

»  Simla,  The  Royal  Army  Temperance  .\ssociation  Press. 


J 


1     '1 
''    f 


'■V 


^mm' 


ma^i-^'-my^ 


'r\  I 


438     MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

crime,  they  are  n-gistercii  and  watched;   and  abscondcri 
arc  punished. 

Ve'v  encouraging  results  have  been  already  won.  An 
extensu  u  of  the  work  is  now  contemplated ;  but  the  ques- 
tion is  being  considered  whether,  in  order  to  obtain  the 
necessary  moral  influence,  some  of  the  Settlements  should 
not  be  controlled  by  voluntary  agencies. 

The  independent  experience  so  gained  fully  corroborates 
the  conclusions  which  Salvation  Army  Officers  have  reached 
as  to  the  possibility  of  reclaiming  these  people  and  the 
methods  to  be  employed.  The  provision  of  regular  work 
for  a  considerable  period  of  time  under  strict  discipline, 
and  the  placing  of  them  under  the  guidance  of  people  of 
high  character,  who  will  treat  them  at  once  with  the  utmost 
kindness  and  the  utmost  firmness,  and  will  use  all  possible 
moral  suasion  to  change  them,  seem  to  be  the  principles 
which  will  lead  to  success.  Government  alone  can  bring 
to  bear  the  pressure  necessary  to  secure  discipline,  and 
private  philanthropic  elTort  alone  can  supply  in  a  satis- 
factory way  the  men  and  women  needed  for  the  moral 
side  of  the  work  of  reclamation. 

The  work  is  still  mostly  of  an  experimental  nature,  but 
the  experiments  now  being  carried  on  in  different  parts  of 
India  arc  leading  to  such  definite  conclusions  that  it  is 
highly  probable  that  the  near  future  will  see  a  very  wide 
extension  of  the  work. 

There  are  thirteen  Salvation  Army  Settlements  in  the 
United  Provinces,  five  in  the  Panjab,  five  in  the  Madras 
Presidency  and  two  in  Bihar  and  Orissa.  The  American 
Baptists  in  the  Telugu  country  have  one  Settlement,  and 
one  is  under  the  control  of  the  Manager  of  a  Mica  mine. 
The  Wesleyans  in  Benares  are  working  among  the  Doms, 
a  semi-criminal  tribe. 
Arrangements  are  being  made  for  the  opening  of  more 


f  ' 


:i^'^:[>.,s^'^ 


SOCIAL  RF.FORM  AND  SERVICE 


429 


Settlements  under  private  management.  Hitherto  only 
Christian  bodies  have  been  willing  and  able  to  undertake 
the  Usk,  and  until  quite  recently  the  Salvation  Army  alone 
has  had  Settlements;  but  long-established  Missions,  with 
their  communities,  t'hurches,  Industrial  Schools  and  Indus- 
tries, an<l  their  knowledge  of  the  local  lomlitions,  are  in 
many  respects  in  a  position  of  great  ailvantage  for  dealing 
with  the  problem,  though  at  present  they  have  not  the 
experience  of  the  Salvation  Army.  It  may  also  be  noted 
th.it  the  Panjab  Government  recently  invited  several  of 
the  leading  Hindu  and  Muhammadan  societies  to  take  a 
share  in  the  work.  The  problem  is  so  large  that  there 
would  appear  to  be  ample  scope  for  all  suitable  voluntary 
agencies  to  aid  in  its  solution. 


i 


1' 


:^^iy^^7^?j.'c^i 


^2#.- 


CHAPTER  VII 


\ik 


•*f) 


8I0II1P1CAKCE  OF  THE   MOVEMENTS 

I    The  most  prominent  charactcriHtic  of  the  lon^  ftt-rics 
of  rtliKious  movcm.-nts  w.-  have  dealt  with  is  the  sUady 
advance  of  the  ancunt  faiths.    The  earlier  organizations 
were  very  radical  indeed  in  the  treatment  the,  propos.-.! 
for  the  tri)ubles  of  the  time,  and  a.lopted  great  masses  of 
Christian  thought  and  practice.     Hut  as  the  years  passed, 
men    found    courage   to  defend   an   ever   larger  amount 
of  the  ..id  theology,  until  a  number  undertook  to  prove 
every   scrap  of   tlie  ancient  structure  good.     Hmduism, 
Islam.  Buddhism.  Jainism  and  Zoroastrianism  each  leaped 
up  into  new  vigorous  activity,  every  prominent  sect  ex- 
periencing a  mvsterious  awakening.     Finally,  under  the 
impulse  of   nati..nal   feeling,   the   tables  were  completely 
turned :    not  only  the  religions  but  everything    Oriental 
was  glorifietl  as  spiritual  and  ennobling,  while  everything 
Western  received  condemnation  as  hideously  materialistic 
and  degrading.     An  inmiense  quantity  of  literature  pours 
from   the  press,   and    considerable    sums  of    money   are 
subscribed  for  defence  purposes,  above  all  for  sectarian 

education. 

Hence  the  Hindu,  the  Jain,  the  Buddhist,  the  Parsee 
and  the  Muslim  arc  to-day  filled  with  overflowing  con- 
fidence each  in  his  own  religion;  a  confidence  which 
tends  to  be  hostile  to  spiritual  life  as  well  as  to  a  reason- 
able estimate  of  the  old  faiths.  Many  a  man  has  a  pride 
in  his  tone,  and  shews  an  arrogance  towards  outsiders, 
which  are  srarcely  characteristic  of  health,  whether  religious 

430 


SKAIFICAN'CK  OF  TIIK   MOVKMKNTS  4M 


or  InlclliH tual.  The  Mo.krn  Kniru;  jHrbapt  thi-  »M>t  iiml 
most  rcprt'wntalivi-  .i(  tht-  monlhlivH  at  pn-Miit,  (niimntly 
contains*  a  K>«»'l<U-al"nM>tTil.J^t;  ati.l  tin- joulhful  iira.lu- 
ati'S  who  !*|Hak  and  write  ofi  Min.luisnj  havr  ii'.ually  far 
t.M)  mmh  of  Vivikanan<la\  swaKK«r  al«>ut  tlum.  Ilun- 
.iri(hof  men  of  tin-  >Uicl«-nt  iI.ish,  uri'Ur  I)ay.li>.iii<la\  in- 
fliunce,  believe  th  U  the  am  ient  llin.lu'.  were  a^  far  a<lvame<i 
In  the  natural  siienn-s'  as  nuMlern  Kuropeans  are.  and  that 
they  had  Invented  not  only  lirearms  and  l.aomolives  hut 
telegraphs  and  aernplanes  an  well. 

Yet  the  arrival  of  the  new  s|(irit  was  necessary  for  the 
health  of  the  ...untry.  The  lonj?  deca.les  during  which 
not  only  the  Kiirotnan  but  the  cultured  Hin<lu  l(M>ke<l  down 
upon  the  religion,  philoso|)hy  and  art  of  India  etTei  tually 
.)p<netl  the  door  to  the  influence  of  the  We^t,  without 
whiih  the  Awakening  would  have  been  impossible;  but 
they  as  ciTectually  depressed  the  Indian  spirit  to  a  |>oint 
at  which  the  doin^-  of  the  best  work  was  impossil)le.  Hence 
the  return  of  self-respect  was  st)rely  needi<l ;  and  that  has 
come  since  the  twentieth  century  opened 

II.    But  there  is  another  aspect  of  the  ,itu Uion  which 
reciuires  to  be  clearly  realized.     Tlu-  tr,-  .m^'haut  t   '  ival 
of   the  old   religions,   with   their  growing     ".<!>  ? 
defence  organizations,  has  been  accompanied  by  d- 
and  steadily  increasing  inner  decay.    This  m  -t  Mt 
of  all  facts  in  the  history  of  these  mo.cmcnts  see 
scarcely  perceived  by  the  leaders.     TKey  belies 
danger  is  past.     This  blindness  arises  largely  fr.'i 
that  they  draw  their  apologetic  and  their  inspiratioi 
entirely  from  Ramakrishna,  Vivekananda.  Si^te^  Ni 
Dayananda  and  Mrs.  Besant ;   and  it  is  clear  that  !! 
capable  thinking  nor  dear-cycd  perception  can  be  b* 
such  teaching  as  theirs. 

'  P.  ii6,  above. 


i  of 
uous 
iiant 


ta, 


j:}^ 


if*t' 


'VriV&S 


SiaSES! 


i 


4JJ     M«H)KRS   RKLK.IOtS   MOVfcXU.N TS   IN   INDIA 

Wc  iihall  h«rc  ii«tim|>l  only  a  vcr>  brief  statement  uf  the 
evidence  (or  this  inner  tieiuy  in  the  ea*c  of  Hln«!ul»m. 
While  the  a|)«luKi»t»  have  Ixeri  bu^y  l»uil.iinj{  their  .lefences 
these  la»t  forty  years,  Western  Inrtueme  has  Iwren  steaiUly 
i.joul.linK  the  eduiate.1  Himlu  min«l  ami  remlering  It  alt«>- 
gelher  incapable  of  hoLlinx  the  l«lea*  which  form  the  founda- 
tion <if  the  religion.     H-mc  we  have  many  defences  of 
Llolatry  but  no  faith  in  it.     In  spite  of  all  that  has  been  said 
in  favour  of  the  Hindu  family,  no  educated  Ilin<lu  has 
foun<l  any  reliKlous  basis  for  pre-pubcity  marriage,   for 
widow-celil  acy,    for    jx.lyRamy,    for    the    zen.lna.      The 
m«Klern  man  nimply  cannot  beliivc  that  his  tUad  father's 
spirit  comes  and  eals  the  rice-iak.-  offere«i  at  the  irdddha, 
far  less  that  his  place  in  heaven  is  dependent  on  it.     Much 
has  Uen  sal«l  to  make  casle  seem  r  most  reasonable  form 
of  social  organi/ation  ;  yd  thinking  Hindus  no  longer  hold 
that  which  is  the  foumlalion  of  the  system,  the  doctrine 
that  each  man's  caste  is  an  infallible  index  of  the  stage  of 
spiritual  progress  his  soul  has  reached  in  its  transmigrational 
journey.     The    Depressed  Classes  Mission  is  clear    proof 
that  Hin<lus  no  longer  believe  that  the  Outcaste  is  a  soul 
whose  past  record  is  so  foul  that  physi.  al  contact  with  him 
Is  spiritually  dangerous  to  the  caste  Hindu.     What  student 
believes  that  that  Is  true  of  the  Kuropean  Principal  and 
Professors  of  his  college  >     Yet,  if  these  things  are  incredi- 
ble, caste  has   no  religious   basis  left.     Then  the  Vedic 
Schools    arc    dying.     Asceticism    is    clearly    dying.     The 
great  isankaracharya  founded  four  nu)nasteries,  at  Sringeri 
in  Mysi)re,  at  Dvarika  in  Ki'thiavvar,  at  Bad  Inirayana 
in   the   Himalayas   and   at   Puri.     In   February   last,  at 
Rajkot,  Rathiawar.  I  had  a  pc  rsonal  interview  with  the 
Sankara  who  is  the  head  of  the  Dviriku  monastery.     In- 
stead of  a  fine  comj)-  >y  of  intelligent  men  studying  the 
Vedanta,  he  has  only  s-.nc  half  a  dozen  boys  of  six  or  seven 


SICiMUCANt  K  OF    niK   MOVF.MKN'TS 


4.U 


yrnrs  »»f  age  a*  liH  iliitipl«t  Thryiamc  marthinK  into 
the  vcranilah  whrrc  wi-  wrn-  walnl,  «ai  li  litili'  fellow  tlnnsitl 
In  a  rough  brown  !»' mkrt  anil  ».irryin>{  tin-  w.ind  of  a 
hr<ihmiifhitrt.  and  viiuUd  ihf  dtliJtya.  Uv  aUo  informal 
nif   that   the   n.i>lrin4rAyin.i   m«»n.iHtiry   U  now  «xtin<  t  ' 

III.  Tkf  Ciiuses  uhiih  li<iu-  mmhiitcil  lo  inalt  Ihf  mmt 
ntfHls  are  many.     Thi'  >linuilaiiiij;  funi'.  are  almost  rxilu- 
sivrly  VVc?«lern,  vl/..  llic  HrilUh  (l()\«rnnuiU,  KnKli'h  i'«lu 
cation  and  literature,  Christianity,  Oriental  rtNearih,  Kuro- 
jM'.in  St  tern  c  an<l  philoMtphy,  and  llu-  m.itirial  element?*  of 
Western  tivili^ation ;    but  tht-  beliefs  ;'n.l  the  organi/^ition 
of  the  ancient  faiths  have  Inen  moui<linK  forces  of  jjreat 
po  cncy.     The  Arya  Samaj  is  an  interestinK  example  of  the 
interaction   of   rationalism   an<l   miMJcrn   inventions   with 
belief  in  transmiKralion  .md   the  inerrancy  uf  the  Vedic 
hymns.     The  Deva  Samaj  shews  us  Western  evolutionary 
science  in  unstable  combination  with  Hindu  nuru-worship. 
Theosophy  is  a  new  (ino^ii  ism  which  owes  its  knowled^'e  to 
Western  Orientalists  but  tak»s  its  principles  from  Buddhism 
and  its  fireworks  from  occultism. 

IV.  While  the  shafiinK  forces  it  work  in  the  movements 
have  been  many,  it  i/.  ((uile  clear  th.it  Clirisiiaitity  has  ruled 
tite  dtvelopnwnl  throughout.  Christianity  has  been,  as  it 
were,  a  ^reat  searchh^'ht  tlunj,'  across  the  expanse  of  the 
relinloni;  and  in  its  bla/e  all  the  coarse,  unclean  and 
superstitious  elements  of  the  oltl  faiths  stood  out.  (juite 
early,  in  painful  vividness.  India  shuddered;  and  the 
earlier  movements  were  the  res|M)nse  to  the  revelation.  But 
the  same  light  which  ex|)osed  all  the  K'rossness  gradu.illy 
enabltnl  men  to  distinguish  the  nobler  an<l  more  spiritual 
elements  of  the  religii)ns.     Conscfjucntly  the  Hindu,  the 

•  \  Rrcit  <leal  o{  cvi.li-nce  '.li  the  subjirt  cf  the  ilc.iv  of  Hinduism  is 
Rathcrol  in  the  author  V  t>u..«  of  Hinduism, \\y.  j4,  4.',  ii  j  15.  '4^- 5i  ,  J77- 
87,  191,  -73-''.  334-').  34^  4^1-4,  44<>-7. 


! 


434    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

Tain  the  Parsee  anl  the  Muhummadan  set  these  in  the 
foreground,  crushed  out  the  worst  as  far  as  possible,  and 
sought  to  build  up  fresh  organizations  which  should  be  able 
to  bear  the  searching  glare  continually  flung  on  them  by  the 
great  Intruder  from  the  West.  Hence,  while  most  of  the 
material  used  in  the  reconstruction  is  old,  Christian  prm- 
ciples  have  guided  the  builders.  In  every  case  the  attempt 
is  made  to  come  up  to  Christian  requirements.  Frequently 
the  outcome  is  extremely  slender;  yet  the  puriMJse  can  be 
seen  Christ-  «nity  has  been  the  norm  ;  and  no  part  of  the 
most  ortho<lox  movement  is  fully  comprehensible  except 
when  seen  from  the  Christian  point  of  view. 

I    Christianity  has  made  men  feel  that  the  only  possible 
religion  is  ,i.    'othcism.    The  Brahma,  Prarthana  and  Arya 
Samajes  declare  thems.  Ives  as  truly  monotheistic  as  Chris- 
tianity.    Parsees  and  Muhammar'ans  make  the  same  claim. 
AU  the  Saiva  md  Vaishnava  sects,  and  also  the  Sikhs,  urge 
that  they  are  true  monotheists;  yet  their  teaching  recog- 
nizes the  existence  of  all  the  gods  of  the  Hindu  pantheon. 
Various  forms  of  pantheism  (for  example,  Theosophy.  and 
the  systems  taught  by  Ramakrishna,  the  Radha  Soamis 
and  the  Smartas  of  the  South)  demand  recognition  as 
monotheistic,  on  the  ground  that  monotheism  and  panthe- 
ism   should    be    reckoned    as    synonyms.'    Why    should 
theological  terms  be  used  with  pedantic  strictness  ?   Finally, 
even  in  the  case  of  atheistic  forms  of  thought  (for  example, 
Jainism,  the  Buddhism  of  Ceylon  and  the  teaching  of  the 
Deva  Samaj)  the  vogue  of  monotheism  is  clear.     People 
shrink  from  the  word  atheist.     Individual  Jains  and  Deva 
Samajists  will  affirm  that  all  they  mean  is  that  they  cannot 
see  the  necessity  for  a  Creator ;    while  in  Ceylon  theistic 
phraseology  is  very  common  in  all  revival  literature. 

'  Mr.  Shridhur  Ketkar  says  this  frankly.     Sec  his  Hinduism,  iU  Forma- 
tion and  Future,  47. 


SIGNIFICANCE  OF  TlIE  MOVEMENTS  43 S 

2.  When  this  idea  of  the  one  spiritual  God  is  held  intelli- 
gently, it  necessarily  excludes  polytlteism,  mythology,  idola- 
try and   man-wonhip.     Face  to  face  with   this  powerful 
conception,  the  modern  religious  movements  of  India  fall 
into  three  groui)s.     The  first  of  these  contains  the  Brahma, 
Prarthana  and  Arya  Samajes.     All  these  have  been  so 
deeply  influenced  by  the  idea  that  they  hold  it  in  compara- 
tive purity,  and,  along  with  the  Parsees  and  the  Muham- 
madans,  summon  all  men  to  give  up  these  degrading  super- 
stitions.    Next  come  the  Radha  Soamis,  the  Chet  Ramis, 
and  the  members  of  the  Deva  Samaj,  who,  though  they  have 
given  up  polytheism  and  mythology,  have  succuiibed  to 
man-worship,  and  will  doubtless  be  led  on  by  it  to  idolatry. 
In  the  case  of  nearly  all  the  other  movements,  there  is  a 
desire  to  remain  orthodo.x :  so  that  polytheism,  mythology-, 
idols  and  guru- worship  are  all  retained.     Yet  the  effect  of 
Christian  criticism  is  very  noticeable.     In  most  of  the 
groups  guru-worship,  at  least  in  its  most  degrading  aspects, 
is    carefully    concealed.     The    modern    thinking    man    is 
ashamed  of  it.     Vivekananda  and  his  fellow-disciples  wor- 
shipped Ramakrishna,  but  Christian  influence  led  them  to 
minimize  it:   "We  offer  him  worship  bordering  on  divme 
worship."     In  the  case  of  idols,  the  need  of  an  apologetic 
is  seriously  felt,  and  numerous  attempts  have  been  made  to 
reach  a  reasonable  defence,  attempts  about  as  successful  as 
Aaron's  explanation  of  how  the  golden  calf  came  into  exist- 
ence.    No  thinking  man  to-day  can  accept  a  phallic  symbol 
as  a  worthy  representation  of  the  God  of  the  whole  earth ;  so 
Vivekananda  asserted,  without  a  vestige  of  evidence,  that 
the  lihga  is  no  phallus  but  a  model  of  a  sacred  hill.     The 
most  pitiful  allegorizations  are  put  forward  as  defences  of 
the  mythology.     In  every  case  the  apologetic  confesses, 
in  form,  if  not  in  words,  that  it  is  the  Christian  spirit  which 
has  to  be  faced. 


? 


-iii     .  Ch 


^21:"' 


■I  i ;.  i 


:»<: 


436    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

3.  The  Christian  doctrine  that  God  is  the  Father  of  men  and 
that  every  man  is  a  child  of  God,  with  its  corollary,  that  all 
men  arc  brothers,  is  accepted  with  practical  unanimity  in 
all  the  movements.     In  the  Brahma  and  Prirthana  Samajes, 
and  by  Sivanarayana,  these  doctrines  are  seriously  accepted 
and  made  the  basis  of  a  new  life.     But  the  ft)rce  and  perva- 
siveness of  the  teaching  are  seen  still  more  clearly  in  the 
fact  that  in  the  case  of  all  the  other  movements    (with 
the  exception  of  those  which  deny  the  existence  of  Go<l)  the 
doctrine  is  accepted  and  taught,  even  though  other  parts  of 
the  lhcolog>'  are  radically  inconsistent  with  it.     The  Saiva 
and  Vaishnava  sects  claim  the  Fatherhood  of  God  and  the 
Brotherhood  of  ^tan  as  Hindu   doctrines,  and  yet   hold 
hard  by  the  Hindu  doctrine  of  the  essential  inferiority  of 
woman  and  the  Caste  system  with  its  inhuman  laws  for 
Outcastes   and    Mlecchas.     Theosophists,    Radha   Soamis 
and  Smartas,  though  they  make  the  Supreme  impersonal 
and  unknowable,  yet  find  themselves  driven  to  call  Him 
the  Heavenly  Father.     The  Christian  doctrine  of  the  love 
of  God,  which  is  a  necessary-  element  in  the  Fatherhood, 
passed  into  the  teaching  of  the  Brahma  and  Prarthana 
Samajes,  and  has  deeply  influenced  most  of  the  other 
movements.     It  has  led  to  increased  emphasis  being  laid 
on  the  doctrine  of  bi.  kit.      The  belief,  that  all  men,  as 
children  of  God,  are  brothers,  and  that  morality  may  be 
summed  up  in  the  word   brotherliness,  has  also  worked 
wonders.     Here  is  the  secret  of  the  strange  fact  that  men 
who  still  hold  by  the  doctrine  of  transmigration  and  karma 
feel  increasingly  that  caste  is  wrong,  and  are  being  gradu- 
ally driven,  by  their  consciences,  first  to  acknowledge  that 
the  untouchable  Outcastes  are  their  brothers,  and  then, 
more  slowly  and  reluctantly,  to  receive  them  as  such.    The 
same  belief  has  given  Indians  a  truer  idea  of  the  value  of 
the  human  personality  and   shews   itself   in   the   con\'ic- 


SIGNIFICANCE  OF  TlIE  MOVEMENTS 


437 


tion  that  an  Indian  of  any  class  is  as  great  and  valu- 
able as  a  European,  and  in  the  new  attitude  to  women  and 
children.     This  fresn  way  of  looking  at  cver>'  human  being 
is  im{)licd  in  all  the  activities  of  the  new   Nationalism. 
Another  implicate  of  the  Tatherhood  has  made  a  tremen- 
dous impression.     Every  miKlern  religious  movement  in 
India  calls  itself  the  religion  for  all  men.     What  a  striking 
result  this  is  in  India  becomes  clear  only  when  one  recollects 
what  an  extremely  exclusive  religion  orthtnlox  Hinduism  is. 
Vet  even  the  superlatively  orthodox  Bharata  Dharma  Ma- 
hamandala  makes  the  claim  of  universalism,  and  ofTers  to  sell 
to  anyone  the  books  which,  according  to  Hindu  law,  must  be 
seen  by  no  woman  and  by  no  man  outside  the  three  twice- 
born  castes.     How  is  it  that  no  such  claim  was  ever  made 
until  Christianity  appeared  on  the  m  ene  ?     On  the  basis  of 
human  brotherhood  Christ  insists  vehemently  on  the  duty 
of  kindly  philanthropic  service,  and  no  part  of  His  teach- 
ing has  produced  larger  results  in  India.     Feeble  attempts 
are  made  here  and  there  to  trace  the  teaching  to  Hinduism  ; 
but  all  well-informed  men  recognize  that  it  was  introduced 
into  India  by  Christian  missions.     This  mighty  force  shews 
itself  in  every  element  of  the  social  reform  movement,  but 
above  all  things  in  what  Christians  have  done  for  the  Out- 
castes,  and  in  the  rise  of  the  movement  among  Hindus. 

4.  Tlic  righteousness  of  God,  as  taught  by  Jesus,  has  also 
exercised  a  profound  influence.  The  conception  necessarily 
involves  the  Christian  ideas  of  repentance,  forgiveness,  the 
transformation  of  character,  the  holy  life  and  the  passion 
for  saving  men.  AH  these  in  their  fulness  were  adopted  by 
Keshab  Chandra  Sen ;  those  who  follow  him,  both  in  Bengal 
and  Bombay,  still  preach  them ;  and  most  of  them  may  be 
traced  in  the  excjuisite  cadences  of  Citanjali.  In  all  the 
other  movements  there  has  been  a  serious  clinging  to  the 
conceptions  of  the  old  religion.     Yet,  modern  men  could 


J 


438    MODERN  RELIGIOUS  MOVEMENTS  IN  INDIA 

not  Lut  seek  to  get  rid  of  the  filth,  superstition  and  corrup- 
tio  icvealcd  by  the  searchUght  of  Christ.  Many  of  these 
things  are  expt)scd  in  the  writings  of  Ram  Mohan  Ray,  of 
Sivanarayana  and  of  Dayananda.  There  has  been  a  serious 
attempt,  on  the  part  of  the  orthodox,  to  destroy,  to  drive 
underground  or  to  deny  the  worst  features  of  Left-hand 
Saktism,  temple-prostitution,  temple-miracles,  priestly 
fraud  and  corruption,  and  unclean  superstition.  Even 
Vivekananda  acknowledges  the  presence  of  masses  of  super- 
stition in  Hinduism : 

The  old  ideas  may  be  all  superstition,  but  within  these 
masses  of  superstitit)n  are  nuggets  of  gold  and  truth. 

Mrs.  Besant  alone  has  had  the  courage  to  defend  many  of 
the  gross  superstitions  which  the  honest  Hindu  is  heartily 
ashamed  of.     On  the  other  hand,  it  is  now  universally 
recognized  that  no  religion  is  vsorth  the  name  that  does 
not  work  for  spiritual  ends  and  produce  men  of  high  and 
noble  character.     Hindus  lay  ail  the  stress  nowadays  on  the 
best  parts  of  Hinduism,  and  make  as  little  as  possible  of 
law,  custom  and  ritual.     There  is  no  movement  that  does 
not  set  the  Upanishads  and  the  Citd  in  the  foreground. 
So  keenly  is  thi:-  felt  in  Jainism  and  Islam  that,  where  the 
laws  of  the  religion  are  external  and  old-world,  modern 
apologists  tell  us  that  we  must  follow  not  the  literal  com- 
mands but  the  spirit  of  Jainism,  the  spirit  of  Islam ;   and 
there  is  many  an  orthodox  Moulvie  in  India  to-day  who 
Icnies  that  the  Koran  allows  slavery,  polyg  vmy  or  the  kill- 
i.  1  of  men  who  refuse  to  accept  Islam.     It  is  very  signifi- 
cant that  the  Deva  Samaj  and  Madame  Blavatsky  unite 
in  proclaiming  to  the  world  how  many  hardened  criminals 
their  particular  doctrine  has  saved.' 

5.  Christianity  insists  that  the  ivorship  oj  God  must  be 
>  Above,  p.  181,  and  MPI.,  ^65-6. 


n 


SIGNIFICANCP:  of  the  movements  439 


spiritual  ;in<l  there-fore  that  animal  and  vegetarian  sacri- 
fices, ceremonial  bathing.  l)ilK'rimaKe  and  self-torture  ought 
to  be  given  up.     I'"«jr  the  same  reason  worship  ought  to  be 
conducted  in  the  vernacular,  so  that  it  may  be  understood 
by  the  people  ;  otherwise  it  has  little  or  no  value  for  them. 
The  Brahma,  I'rirthana  and  Arya  SamSjes  have  responded 
very  fully  to  these  ideals ;  and  the  Radha  Soami  Satsang, 
the  Deva  Samaj  and  Sivanarayana   have    not   fallen   far 
short  of  them.     A  sort  of  simi)le  non-conformist  service  in 
the  vernacular  has  been   the  norm   for  all   these  bodies. 
Sacrifice,   pilgrimage  and   ceremonial   bathing  have  been 
completely  given  up.     The  spirituality  of    true   worship 
also  fmds  powerful  expression  in  Gitanjali.     The  convic- 
tion that  prayer  ought  to  be  in  the  vernacular  has  led  to 
fresh  proposals  among  both  Parsees  and  Muslims,  although 
little  result  has  followed.     There  have  been  a  few  attempts 
made  to  transform  sacrifice  to  spiritual  uses.     Thus  Keshab 
allegorized  ihc  ho  ma  sacrifice  and  the  ceremonial  waving  of 
lights,  called  Arali.     In  the  Arya  Samaj  and  in  the  teaching 
of  Sivanarayana  we  find  fire-sacrifice  retained,  not  as  part 
of  the  worship  of  God  but  as  a  means  of  purifying  the  air  ! 
The  other  movements  cling  to  okl  Hindu  worship  practically 
without  change;    but  cultured  men  are  more  than  half 
ashamed  of  it ;  the  defences  olTered  are  very  half-hearted  ; 
and  the  details  are  frequently  condemned  by  individuals. 
The  Christian  contention  that  sacred  books  can  be  of  no 
value,  unless  they  are  understood  by  the  people,  has  led  all 
the  movements,  Jain,  Sikh,  Parsee  and  Muslim,  as  well  as 
Hindu,  to  produce  translations  of  the  sacred  books  they  use 
and  to  write  all  fresh  books  in  the  vernaculars. 

6.  The  Christian  doctrine  of  the  Person  of  Christ  has  been 
adopted  in  a  modified  form  in  a  number  of  the  movements. 
Keshab  Chandra  Sen  is  the  most  noteworthy  instance; 
but,  besides  him,  we  note,  in  the  Hindu  sphere,  the  Chet 


i 


i.>i. 


"\i 


il: 


fit  % 
I'.  i« 


440    MODERN   RELIGIOUS  MOVEMENTS  IN  INDIA 

Ratnl3and  the  Isamoshipan this,  and  among  Muhammadans, 
the  Ahmad!yas  and  the  Xa/.arenes. 

But  much  more  im|K)rtant  tluin  these  cases  of  direct 
acceptance  of  certain  aspects  of  the  Person  of  Christ  is  the 
indirect  influence  the  doctrine  has  exerted.  The  most 
striiting  case  of  all  is  the  prophecy  of  the  Coming  Christ 
which  has  caused  such  an  upheaval  in  Thoosophy.  Next  in 
importance  is  the  increased  emphasis  laid  during  recent 
years  on  the  Vishnuite  doctrine  of  divine  incarnations,  and 
the  altered  form  it  has  taken.  The  old  animal  incarnations 
are  dropped  out  of  si^dit,  and  all  the  stress  is  laid  on  Rama 
and  Krishna,  above  all  on  Krishna.  The  reason  for  his 
prominence  is  to  he  found  in  his  place  in  the  G'f/J.  Krishna 
and  the  Gild  can  thus  be  put  forward  as  a  satisfactory 
Hindu  substitute  for  Christ  and  the  Gospels.  Hence,  in 
order  to  make  it  possible  to  place  Krishna  on  an  equality 
with  Christ,  numerous  attempts  have  been  made  to  white- 
wash his  character  as  it  is  represented  in  the  Epic  and  the 
Puraras,  and  many  books  have  been  written  to  prove  the 
historicity  of  his  life  as  it  appears  in  the  Afahdbhdrata.  A 
similar  motive  led  a  Ci^lcutta  Hindu  to  publish  a  little 
devotional  volume  called  The  Imitation  of  Shri  Krishna. 
It  is  worth  noting  also  that  the  Radha  Soamis  call  their 
Sant  Satguru  the  Son  of  God. 

7.  The  most  characteristic  and  vital  of  all  Hindu  doctrines 
is  transmigration  and  karma.  It  is  also  more  anti- 
Christian  than  any  other  aspect  of  the  religion;  for  it 
involves  not  only  the  theory  that  each  individual  passes 
through  many  lives  and  deaths,  but  also  the  doctrines 
that  a  man's  place  in  society  is  an  infallible  index  of  the 
stage  of  soul-progress  he  has  reached ;  that  the  suffering 
he  undergoes  is  strictly  equivalent  to  his  past  sins ;  that 
women  are  born  women  because  of  former  sin,  and  widows 
are  widowed  lor  tin;  same  reason ;  that  to  seek  to  ameliorate 


SIGNIFICANCE  OF  THE  MOVEMENTS 


441 


dual 


tribe  is  futile, 


the  social  condition  of  an  in 
since  the  exact  amount  of  the  misiry  or  happiness  each  man 
will  suffer  or  enjoy  is  inevitably  lixid  by  his  karma  ,   that 
Caste  is  the  only  right  form  of  society,  because  social  gratles 
are  divinely  proportioned  to  human  desert ;    that  divine 
forgiveness  is  impossible  ;  and  that,  since  (Jod  stands  apart 
from  karma.  He  is  necessarily  actionkss.     So  powerful  and 
pervasive  is  the  doctrine  that  there  is  scarcely  a  part  of  the 
religion  that  has  not  been  modified  by  it.     How  potent 
then  has  Christianity  been   in   controlling  the   religious 
thought  of  the  past  century  !    The  doctrine  has  been  ex- 
pelled completely  from  the  teaching  of  the  Brahma  and 
Prarthana  Samajes ;  and  everywhere  else  it  has  been  (deeply 
wounded.     Every  asi)ect  of  the  social  reform  movement  is  a 
direct  attack  upon  it ;  and  indeed  each  of  the  social  impli- 
cations of  the  doctrine  is  rapidly  losing  its  hold.    Men  revere 
the  doctrine  to-day  but  do  not  understand  it.     To  them  it 
is  merely  an  explanation  of  the  inequalities  of  life ;  but  no 
educated  Hindu  is  ready  to  follow  even  that  line  to  the  end. 
8.  In  all  the  movements  we  trace  a  strong  desire  that 
their  leaders  slwuld  be  like  missionaries,  that  their  priests 
and   teachers  should  be  men  of  training,  of  high  moral 
character  and  spiritual  power.     Each  body  desires  to  give 
its  teachers  a  modern  training  in  theology,  so  that  they 
may  be  able  to  teach  the  people  and  to  defend  the  system 
from    outside    attack.     The    great    majority    of    sadhus, 
priests  and  gurus  are  recognized  as  being  worse  than  useless. 
Apart  from  the  Brahma  and  Prarthana  Samajes,  very  few 
of  the  movements  have  been  able  to  secure  trained  leaders. 
One  hears  everywhere  that   there  is  great  difficulty  in 
getting  good  preachers.     All  the  clever  young  men  want  to 
enter  secular  employment.    The  sectarian  movements  have 
organized  examinations  and  offered  prizes  to  stimulate 
study ;  while  the  Parsces,  the  Jains  and  the  Muhammadans 


i 


SISXS^BX 


442     MODERN   RELIGIOUS  MOVEMENTS  IN   INDIA 

are  making  «writ)ii<«  attempts  to  organize  modem  systems  of 
theulogiiai  training. 

Q.  A  petuliarly  arresting  proof  that  Christianity  has 
ruled  the  whole  religious  (levelo|)nient  of  the  last  century  is 
to  be  found  in  the  Six ial  Rejorm  Stovrnunt.  From  begin- 
ning to  end  the  ideas  that  have  le<lto  reform  have  In  i-n  purely 
Christian,  and  have  had  to  win  their  way  in  fate  of  the 
deepest  conceptions  «if  Hindu  theology  and  social  organiz- 
ation. Buddhist  and  Jain  teaching  are  (juite  as  hostile, 
and  Islam  also,  in  most  cases.  All  this  shines  out  so  con- 
spicuously in  our  sixth  chapter  that  we  need  say  no  more 
here. 

lo.  The  <|()minance  of  Christianity  in  the  religious  devel- 
opment of  the  last  hundred  yeurs  may  be  clearly  seen  in 
this  that,  almost  unthoul  exception,  the  methods  of  work  in  use 
in  the  movements  have  been  hornru^ed  from  tnissions.  This 
is  the  more  noti(  (mIjIc  since  India,  in  the  past,  had  the 
genius  to  produce  a  series  of  methods  of  religious  propa- 
ganda unmatched  in  the  history  of  the  world. 

The  schools  of  the  priests,  which  at  cjuite  an  early  date 
were  thrown  open  to  the  three  twice-born  castes,  is  the 
first  method  of  Hinduism.  In  them  arose  most  of  the 
greatest  literature  of  the  religion  ;  and,  for  well-nigh  three 
thousand  years  they  dominated  the  mind  of  India.  When 
the  passion  for  release  from  transmigration  awakened  the 
early  Hindus  to  philosophic  inquiry,  there  appeared  the 
second  method,  groups  of  wandering  monks  (and  nuns 
also),  who  practised  and  taught  their  respective  ascetic 
theories  of  release.  All  the  forms  of  Hindu  philosophy 
were  propagated  in  this  way.  The  same  is  true  of  Bud- 
dhism and  Jainism,  except  that  in  these  movements  monas- 
teries appeared  at  an  early  date,  and  greatly  eased  the 
rigours  of  asceticism.  In  media-'val  days  there  appeared 
the  i;   'd  method,  the  wandering  monk  with  hi-,  cumincn 


SIOMFICANCF.  OK  TIIF.  MOVF.MF.NTS 


U\ 


tary  on  thr  VfJdnUtsAlras,  thalUnKinn  to  liilnite  :iny  otu- 
who  had  a  rival  theory  <»f  thr  \V<UliUa.  <.r  a  rival  phiUw.phy 
and  retiring  from  time  to  tinu-  to  a  ni<iiia-.li  r\  to  stiuly  and 
write,     ^ai'ikara,    Rilrnanuja    and    Ma.lhva    are    the    hest 
examples.      The  fourth  metho<l  a|ipeare«l  very  early  in  tlie 
Tamil  South,  an  emotional  devotee.  jMut,  nniMiian  and 
singer,  wandering   froni  shrine  to  shrine,   using  only   the 
vernacular,  singing   and  darning   in  eista-y,  or  swooning 
away  in  rapture  before  the  idol  whieh  he  adored.     K;1ma- 
nanda  was  the  creator  «)f  the  tifth  methiwl,  which  proved  very 
successful  in   North    India,   the  wandering   preaiher  ami 
theologian,  tit  to  meet  .cholars,  but  ready  to  i>reach  to  the 
people  in  their  own  tongue,  and  always  ready  to  put  his 
prayers  and  meditations  into  pithy  vernacular  verse.      This 
type,  known  as  the  fili.i^nl  {i.e.  the  BliJuavat.i,  the  devotee 
«)f  the  Lord,  Hhagavan), might  be  a  monk, like  RamAnanda, 
or  a  married  man,  like  Ninak  or  Tulsl  Das.     Chaitanya  was 
a  Brahman,  who  had  been  a  brilliant  figure  in  the  schools  ; 
but  he  introduced  into  the  North  the  ecstatic  singing  and 
dancing  of  the  South. 

It  is  very  remarkable  that  no  single  movement  in  our 
days  uses  these  remarkable  methods.     We  ha\e  seen  no 
new    Sanskrit   commentary    on    the    VcdJnt.isiitras.     No 
vernacular  poet  moves  from  shrine  to  shrine  dam  ing  and 
singing,  followed  by  crowds  of  enraptured  devotees.     Day- 
ananda  and  Ramakrishna  were  monks ;  but  in  neither  case 
did  any  organized  movement  appear  until  monastic  niodcs 
of  effort  had  given  place  to  missionary  meLluM^      Keshab 
introduced  Chaitanya's  dancing  and  singing  into  the  Brahma 
samaj,  but  they  are  of  no  service    to-flay   as  modes  of 
propaganda.     Only  modern  forms  of  effort  are  cfTicicnt. 
The  occultism  of  the  new  Theosophy  is  the  one  out.-tanding 
method  at  present  in  use  which  is  not  missionary  in  origin, 
and.  as  far  as  one  can  see,  it  is  not  Indian  either. 


1 


ihri^'  i>iv^;':MPks>,^ 


?v^5«rre:5^^^C5«?ys^BK35SSiS^^ 


444     MODKRN  RFLKWOfS  MOVKMF.NTS  IN  INDIA 


'M 


I 
n 


m 


orK 


On  the  othrr  haml,  every  sort  uf  miwionary  methotl  and 
»  been  copied.     A  m(Mltrn  movemi 
whatever  reliKion  h  In  almost  ••very  detail 


nuation 
riKinj? 


Im>- 


replicii  of  a  mission.  Many  of  the  melhtwls  are  t>ld,  having 
been  long  in  use  in  KuroiM*  and  .\merita,  but  many  are  quite 
fresh,  developeil  to  meet  the  |H-iutiar  circumstance*  of 
m<Klern  India.     We  shall  nierely  give  a  list  of  the  more 


notable  of  the  methiwis  copied,  and  leave  readers  to  carry 
the  inquiry  farther  themselves.  The  motles  of  congrega- 
tional worship,  the  educated  ministry,  preaching,  lecturing, 
pastoral  work,  prayer  meetings,  itinerancy,  t  (inferences, 
make  the  first  group.  Sunday  sihools,  Bible  classes. 
Young  People's  So*  ieties,  Hands  of  Hope,  st)cial  gatherings 
and  other  forms  of  work  for  young  people  make  ant)ther. 
The  [)rinciples  and  methods  of  the  mission  school  anel  col- 
lege, girls'  schools,  boarding  schools,  hostels,  industrial  and 
technical  schools,  schools  for  the  blind,  the  deaf  and  dumb, 
ori)hanage8,  widows'  homes  and  zenina  visitati»)n,  form 
the  educational  group.  All  forms  of  medical  work,  and 
also  the  Christian  leper  asylum,  have  beeen  copied.  Work 
among  the  Outcastes  and  the  wild  tribes  is  one  of  the  most 
noticeable  of  all  cases.  Literature  of  every  tyix*.  in  English 
and  the  vernaculars,  for  men,  young  men,  women  and 
children,  forms  another  group.  Philanthropy  and  social 
service  can  csca|>e  no  one's  notice.  Kvery  movement  has 
copied  the  Y.  M.  C.  A.,  and  a  few  have  tried  to  reproduce 
the  Salvation  Army.  The  very  names  used  by  Christians 
arc  adopted  and  used  by  non-Christians.  The  whole 
movement  is  a  Ra'ival;  the  work  is  conducted  by  Hindu, 
Arya  or  Muslim  Missionaries;  and  on  many  of  them  the 
title  Reverend  is  conferred ;  VivekSnanda  organized  a 
mission,  and  many  others  have  followed  him ;  GIta  Classes 
are  conducted  ;  Prayer  Meetings  are  held  ;  and  Younf^  Men's 
Hindu  (or  Arya,  Jain,   Mu-^Hm,   BudHhi^t)    A'-^nrioUnttK 


S|(,Mli(.\M  i:    <»l      nil.    MOVKMKSIN 


445 


areorganUnl ;  ami  tin-  laiiKuaKf  of  thf  Biblr  ami  nf  Chris- 
tian pniyrr  U  on  cvrry  lip. 

V.  After  the  rvidiiin'  wf  have  alnady  adiliutd  none 
need  Ik-  gathered  t.i  show  that  {'hri>»tSt  parahle  of  the  leavm 
isi)r«)vinK  itst-lf  true  in  Itidi  Sir  Narayana  Chumlavarka 
of  Hi.mltay,  in  the  folltnviiiK  wi.rd^,  >[Mak.s  out  what  many 
recognize  U>  day : 

The  idea-i  that  lie  at  the  heart  «>f  the  Ciohih-I  of  Christ  are 
slowly  hut  surely  ixrnuMtinK  t\»ry  p.irl  ■>(  Hindu  wniety  and 
nuKlifying  every  pha^:  of  Hindu  lliuimht. 

V'l.  Kv»  ry  stmh  nt  will  notiee  how  remarkably  ilos<-  the 


parallel  is  between  the  reviva 


1  of  the  amitnt  religions  of 


the  Romar 


')ire  in  the  early  Christian  eenturies  and 


these  moven       s  in  Itulia  in  our  own  days.     The  similarity 


is  far  grea 


ter  ihan  we  have  been  able  to  b 


ml  in  our 
«f  the 
itive 


pages,  sim  e  our  studies  run  on  other  lines.     .\  i, 
salient  iH)ints  have  been  already  touched  on  in 
papers  by  ditTerent  writers;   I,  .t  the  subject  is  well  worth 
working  up  into  a  monograph. 


I 


[  i 

It 


ai'Pi;ni)IX 


I  //.  /•  filafal\kv  ami  ihf  Matlfrt  of  ihf  IVitihm,  hy  Annjr 
Brnanl      ThrcHMiphUal  I'tildhhitiK  SiKicy,  l^'ntlitn       |iK>7 

J    l-.piuttfi  frum  an  t  uunlttn  IhsU's,  liy  (Ijmlc  ilrj^ilun 
KtHhrotT,  the  Muna%  Prrun.     igio 

\  ImUrHlf  in  lh<  lli^lory  cf  Ihi-  rhtOM>phi,>il  .Smifly,  \>y 
JitiMph  H  Ku«»fll.  I'oiiil  Loni.i,  ('.ili<.>riii.i,  ihc  Aryan  Ihcu 
»(>|>hi(al  l'rr«!t. 

4.  .1  t/hloriiiil  Nflriiifinl  of  ihe  ThfoutphUtil  So,  itiy,  by  H.  S 
Olcutr     Madrat,  puhlitihcd  by  thi-  Siniity.      i«ij<). 

The  fir»t  puriHtM-  of  thi'^  Ap|»cn<li)i  i*  in  Rive  riuibri  <i<imc  idea 
of  the  extreme  unreliability  uf  the  historiial  literature  of    The 
(>!U)|)hy,  ami  the  m-coikI  i«  to  «how  the  publi->hrrHof  tKi-»e  luxik* 
that  they  are  thoroughly  inatt urate  and  rtiinle.nliiin,  and  on  that 
ground  to  ap|>eal  to  them,  to  withdraw  them  front  circulation 

I.  //.  /'.  HIavalsky  uml  thr  MaUtri  of  Ihf  W'isjom. 

a  "In  Ai.KUst,  1H51,  we  lind  her  in  I.onilon,  and  th<re,  on  a 
miKmliRht  nijjht,  as  her  diary  tells  U'^,  In-ide  the  SeriM-ntine, 
'I  met  the  Mastc-  of  my  dream».'  Me  then  told  hir  that  he 
hid  chos«-n  her  to  work  in  a  MKiety,  and  M)nie  time  afterwards, 
with  her  fathers  |Rrniission,  she  went  into  training  (or  her 
future  mission,  passing  through  seven  an<l  ten  years  of  proba- 
tion, trial  and  hard  work."     V.  7. 

"On  November  17th,  1875,  she  founded,  in  pursuance  of  the 
order  she  had  receiveti,  the  Tlieo^ophical  Sim  iety."     P.  10. 

Here  wc  have  the  Thcosophic  n  yth  at  work.  I'or  the  whole 
of  the  stufx^ndous  story  of  her  in  r(<)ur  e  with  these  "Masters" 
Madame  Blavatsky  never  |)r()<ki.  -d  any  trustworthy  evidence. 
There  is  only  her  own  ban-  assertion.  She  has  never  ^iven  any 
definite  geographical  iiitorniation  to  enable  scholars  to  liiul  the 
Lodge  of  the  BrotherhtHHJ  in  Tibet  or  the  vast  libraries  which 


i 


i 


^■■■PlPM>|WPV*«fJiia|ll|HVi4fH 


WiZWW 


-'  ■  J. 


ik^ifffi 


448 


APPENDIX 


she  asserts  exist  there.  Since  those  days  Sarat  Chandra  Das 
a  Culcuttu  Hindu,  has  travelled  in  Tibet,  visited  libranes  and 
talkci  with  many  monks.  The  British  expedition  sent  by  Lord 
Curzon  actually  went  to  Lhassa;  so  that  T.oet  is  now  well 
known  Two  of  the  most  honoi.red  Hindu  scholars  in  Calcutta. 
Pandit  Hara  Prasad  Sastri  and  Pamjit  Satischandra  Vidyi- 
l.hQshana  have  wan.lered  all  over  the  hills  within  British  territory, 
visiting  monasteries  ami  libraries.  They  have  brought  many 
Mss..  both  Sanskrit  and  Tibetan,  to  Calcutta.     How  is  it  that 

here  is  not  a  scrap  of  corroboration  of  Madame  Blavatsky  s 
wonderful  story  ?  Xo  one  knows  anything  about  the  existence 
of  the  Masters,  their  LiMlgc  or  the  Libraries. 

On  the  other  han.l,  as  we  have  shewn  above,  in  Madame 

Blavatsky's  own  letters  there  is  overwhelming  evidence  to  prove 

the  whole  false. 

In  the  passages  before  us  we  are  asked,  on  the  evidence  of 
an  entry  in  Madame  Blavatsky's '"diary,"  to  believe  that  she 
was  guided  bv  the  Masters  from  185 1  to  1875-     N^>vv,  what  are 
the  facts?     The  -(iiarv"  is  nodiaryat  all,  hut  a  book  of  draw  in  ^s. 
If  it  were  a  real  diary ;'  if  it  provided  us  with  information  which 
enabled  us  to  understand  Madame  Blavatsky's  early  life;  and 
if  the  passage  referred  to  were  an  integral  part  of  the  narrative, 
aid  demonstrably  written  in  185 ' ;  then  it  would  be  solid  evi- 
dence    But  the  passage  quoted  is  the  only  entry  in  the  u'liolc  hook. 
No  one  can  tell  when  it  was  written.     What  then  is  its  value  as 
evidence  ?  -  Simply  nil.     It  may  have  been  written  by  Madame 
Blavatsky  at  any  time  during  the  last  twelve  years  of  her  life. 
But  how  are  we  to  characterize  Mrs.  Besiinfs  audacity  in  call- 
ing the  book  in  question  a  diary  ? 

b  "  Before  dealii-K  with  th  -■  communications  received  during 
a  short  time  in  the  famous  'Shrine'  at  .\dyar,  it  is  necessary  to 
describe  the  rooms  which  afterwards  became  famous.  Madame 
Blavatsky  occupied  two  out  of  three  roo  ns  of  the  upper  story, 
opening  on  to  a  large  hall.  There  was  a  sitting-room,  which 
opened  into  a  bedroom,  and  this  again  into  a  third  room ;  the 
waU  between  the  bedroom  and  this  third  room  was  made  of  two 


APPENDIX 


449 


partitions  with  twelve  inches  between  them,  lightly  huilt,  there 
i)einK  no  support  l)elow,  ami  with  a  duor  in  the  middle,  the  door 
beinn  thus  sunk  in  a  reiess,  Ihi^  third  room  was  set  apart  for 
occult  purposes,  and  was  called  th»'  Occult  Room.  .)n  the 
partition  wall,  loosely  hanyinj;,  was  .i  cupboard,  orininal'y  over 
the  door,  in  which  were  placed  two  pictures  of  the  Masters, 
a  silver  bowl,  and  other  articles;  the  cujjboard  had  a  solid 
hack  and  shelves,  and  was  merely  hunR  on  the  wall,  so  that  it 
could  be  removed  easily.  This  cuiiboard  was  called  'The 
Shrine.'  The  wall  was  smoothly  i)lastered  over,  and  various 
l)eople  —  after  it  had  been  tampered  with  by  the  Coulombs  — 
bore  witness  to  the  fact  that  at  least  up  to  February  i;th,  1884, 
—  H.  P.  B.  left  Adyar  on  February  7th  —  it  was  intact.  Gen- 
eral Morgan  states  that  he  first  saw  the  Occult  Room  in  .\uKust, 
i8S.^,  when  he  visited  Adyar  in  Madame  Hlavat>ky's  absence, 
and,  probably  in  conseiiuence  of  a  remarkable  phenomenon  that 
happened  on  his  visit,  he  examined  the  Shrine  and  its  surround- 
ings with  great  care;  he  atTirms  that,  up  to  January,  1SS4, 
when  he  left  the  headquarters,  'any  trickery  was  imjiossible.' " 
Pp.  20  Ji. 

The  authoress  rocs  on  to  quote  a  number  of  similar  state- 
ments made  by  Mrs.  Morgan,  Col.  Oh  'tt  and  several  other 
Theosoi)hists  with  regard  to  the  Shrine;  and  she  rei)eats  her 
main  atlirmation  about  it  again  : 

"Mr.  Hodgson  did  not  see  thecui)boar(l,  and  Dr.  Hartmann, 
who  did  see  it,  and  examine  it,  .says  it  had  'a  solid  unmovable 
back,'  and  this  is  confirmed  by  others."     P.  44. 

Now  what  are  the  facts  with  regard  to  these  large  masses  of 
evidence  ?  They  have  been  already  given,  but  may  be  sum- 
marized as  follows : 

(1)  Every  scrap  of  ihis  evidence  is  ([uiHed  from  the  pamphlet, 
Report  of  the  Result  of  an  finrsliiiiilion  into  the  Changes  iijininst 
Madame  Blavatsky,  which  contains  the  statements  of  Theoso- 
phists  written  (in  resi)onse  to  the  circular  of  .\ugust,  1SS4)  before 
Mr.  Hodgson  arrived  in  India,  but  not  published  until  February, 
1885.     P.  249,  above. 


} 


450 


APPENDIX 


(2)  It  was  compiled  in  the  main  by  Dr.  Hartmann,  Madame 
Blavatsky's  'iiar,  cunninR  and  vindictive."     P.  248.  -i'^'^'^'- 

( ,)  In  September.  .SH4.  f.ve  months  before  the  pamphlet  ^^as 
pulihed.  the  Shrine  .as  examined  by  Jud«e.  )r.  Hartmann 
and  other  'Ihcosophists.  and   the  .li.ling  panels  were  foun.l. 

^''uTThic'eTf 'these  Theosophists  remove,!  the  Shrine,  and 
Judge  burned  it.     Pp.  .41-^  above.     This  is  the  amazmR   ac 
which  is   necessary   to  explain  Mrs    Bcsant  s  statement  tha 
"Mr  Hodgson  did  not  see  the  cupl.  .rd,"  and  wh.ch  she  mos 
carlfully  suppresses.      Neither  the  <liscovc.>  of  the  Paneb.  ru. 
the  burning  of  the  Shrine  is  mentioned  .n  the  pamphlet  j^Z-.r/ 
../  the  Result,  etc.,  though  it  was  published  hve  months  lat  r 

(5)  When  Hodgson  a.ked  Dr.  Hartn,ann  and  Damodar  about 
the  Shrine,  thcs  said  they  did  not  know  what  had  happened  to  .t 
an<l  suggested  that  it  had  been  stolen  by  the  missionaries  or  the 
Coulombs.     Pp.  247-8.  above. 

(6)  Most  of  the  people  whose  testimony  Mrs  Besant  quote 
we  e  questi..ned  by  Mr.  Hodgson  personally,  and  acknowledged 
that  /Iv  lu.d  urar  examined  tin-  hack  of  the  Sl.rine,  thus  repudia  - 
ing  all  the  evidence  which  Mrs.  Besant  (luotes.     Lach  of  the 
fo  lowing  singly  confessed  this  to  Mr.  Hcnlgson.  thus  proving 

that  their  statements  ,.inted  in  the  P^-P^'^'^-";^  ^^'^^ '^^ 
very   careless   .leclarations :    Mrs.  Morgan.  Mr.    Subba   Row 
Mr'Damo.lar.  Mr.  P.  Sreenevasa  Rao,  Mr.  T    \  U-ragha  a 
Charloo  (.Vnanda),  Babajee,  Mr.  P.   Rathnavelu,    Mr_  T.  C 
Rajannengar.     The  .letails  of  thcr  confessions  are  g      n     y 
Mr.  Hodgson  iProcco!h„s.lX,  ..o  :.6      ,.5;  4  )•     "^^^^ 
with  reference  to  Mr.  St.  George  Lane-I-ox,  '"Mr.  Lane-Fox 
.leered  mv  special  attention  to  the  fact  that  an  excessive  super- 
it  on  w^s  atta  hed  to  the  Shrine  by  the  natives      Ihe  feeling 
wUh  wl.ich  thev  regarded  it  would  absolutely  interfere  with 
anv  careful  inves't.galion  of  eitlier  the  shrine  or  its  ^u"ound,ngs 
(lb     W-)     I>    Hartmann  himself  agree<l  with  this  statement 
lib'  226)      Thus  Mr.  Hodgson  could  find  no  evidence  that  any 
one 'examined  the  Shrine  before  S;'Ptember^i884.  _ 

(7)  On  March  13,  io;s5.  a"""'-  '-^   "'^""'■^'  ""  ^ 


tSi 


APPENDIX 


45» 


tion  of  the  pamphlet,  Dr.  Hartmann  confessed,  in  the  presence  of 
Mr.  and  Mrs.  Conper-Oakley,  Mr.  A.  ().  Hume,  and  Mr.  Hodg- 
son, that  "nolxxly  was  allowed  to  touch  that  d —  shrine"  ;  and 
he  then  told  the  story  of  the  discovery  of  the  |)anels  and  the 
burning  of  the  Shrine.  These  facts  were  effectually  concealed 
from  Hcnlgson  until  that  date.     Pp.  250-1,  above. 

(8)  Mme.  Blavatsky  confes.sed  to  Mr.  HiMlgson  that  the  Shrine 
was  made  with  three  slidinR  |)anels  in  the  baik.     1*.  251,  aljove. 

(y)  Dr.  Hartmann  confessed  that  his  pamphlet  was  untrust- 
worthy, and  gave  Mr.  Hodgson  a  written  statement  about  the 
Shrine,  which  is  ciuoted  above.     Pj).  251  and  241,  al)ove. 

(10)  In  .April,  1X85,  the  pamphlet  was  publicly  repudiated  in 
The  Madras  Mail  by  the  Theosophic  leaders.     Pp.  25  v-4,  above. 

How  then  shall  we  characterize  Mrs.  Besant's  statement  of 
the       dence  as  to  the  Shrine  ? 

c.  ..Its.  Besant  quotes  in  e.xtensoa  letter  written  by  Mr.  A.  O. 
Hume  to  the  Calcutta  Statesman,  in  September,  18.S4,  with  refer- 
ence to  the  letters  handed  over  by  Madame  Coulomb.  We  need 
cjuote  only  the  la.st  sentence,  which  is  as  follows : 

"Parts  of  the  letters  may  be  genuine  enough;  one  passage 
cited  has  a  meaning  quite  dilTerent  from  that  in  which  I  see  that 
the  Times  of  India  accepts  it,  but  believe  me,  Madame  Blavatsky 
is  far  too  shrewd  a  woman  to  have  ever  written  to  any  one,  any- 
thing that  could  convict  her  of  fraud."     P.  37. 

Now  '■♦  is  quite  true  that  Mr.  Hume  sent  this  letter  to  the 
Statesman ;  but  Mrs.  Besant  omits  altogether  to  tell  her  readers 
that,  within  a  few  months,  his  mind  changed  completely.  This 
fact  was  published  by  Mr.  Hodgson  twenty-two  years  before 
Mrs.  Besant  wrote  her  booklet : 

"When  the  Blavatsky-Coulomb  letters  were  first  published, 
Mr.  Hume  expressed  his  oninion  publicly  that  Madame  Blavat- 
sky was  too  clever  to  have  thus  committed  herself;  latterly, 
however,  and  partly  in  consequence  of  the  evidence  I  was  able 
to  lay  before  him,  he  came  to  the  conviction  that  the  letters  in 
question  were  actually  written  by  Madame  Blavatsky."  Fro- 
ceedinQ^,  IX,  2''4, 


> 


APPENDIX 

I-   1  Mr  lltMlc'^on's  Report  care- 

Mrs.  Besant  declares  she  ^^^^'^%^,  ..  near  wilfui 
fuUy:  .loesnolheracu.m.ntlu.ca^c.lh 

misrepresenlalionasi'o*^**'^'"-''^ 

,.  ..Mr.  iW^sor..  ^^^^^.:^  'f  LLj^ 
present  at  this  memorable  ^  "^  ^^^^j,  ^eart.  exten.linR  to  h.m 

,  r,.    TudRe  charpea  the  Coulon.hs  vuth 
Dr.  Hartmann  and  M  ■  J":  «'         ,,;      ,,  ,.mspiracy.     Mrs. 

,,-,.ry  and  the  ^^^T^^^rn.i^  treachery;  and 
lU.  ntnow  charges  Mr.HRH  ^^  ^^^^^  ^j^^.  ^^,^,^,y  ^ 

,  ,,e  accept  this  char^e^  ^^J^V^^in,  to  end  duped  by  th.s 
Psychical  Research  were  from  I  R  K  considerations  and 
Jv  ,nest  scheme.     But,  "V-^^::^;:  behaviour,  how  are  we 

Istt'fustafriend?     (P.  .4^.  above.)  ^    ^ 

,  ..Mr.  HodRson.  in  ^'^  ^r;:;^^'!^-'"--^' ^^^^ 
Occult  Room  with  shrine  ^^^^Ln.  of  Theosophic 
,,Uen  by  R.  Hodgson,  -^-^^l^Ag^on  says  that  'the  accom- 
.itnesses).'  On  page  "°J^- ^^  L-asurements  of  my  own, 
,.nyinR  rough  _^^^^^\l^'^l^r.,^  now  see  why  I  laid  stress 
shows  the  positions.      The  rea  ^^  ^^^^^  ^^^.^e d 

.,,  the  fact  that  Mr.  Jucje  ^-^^^'^^  ,,.p,,ered  it;    this 

,p  the  hole,  -'.astere-d  ^^^^^^    ';;;,,,  how  could  Mr.  Hodgs.m 
uLving  been  done  in  ^^e -mm- ol  ^  4^^  ^^^^  ^.^  ^^^^,^ 
have  made  a  rough  sketch  of^ the  P        ^^^  ^^^^^^ .  .  ^^^^.    ,^,   h<l 
ments  in  the  spring  of  i88s.     -t       V  .^  ^^^^.    Mr. 

Mr.  Hodgson  ^^^^^:^lJ,  ^.n  ..i  how  it  had   b..n 

,    , :    ..  ;t      He  >aui .     a  '""         '  ,    _    .^j^ot.'d  in  his 

K^.'toulo^.b,  and  that  plan  a  .  tUat  Uo..«n  „■.»- 


APPENDIX 


453 


„.n.  wall.  I  -P^;-;:- ^:;n  C:  th^  L  piratm, 
rc.nark:U.K.pr..cee.hn^  ^  h  "  e  .-l-nt^'' of  thin.s  that 
of  an..thcr  l-r;^^^^-;' ;';,,,,,„  vMtal  A.lyar,  is  not  con- 
no  >'>"«^''-."'^^'-V  h  Yc  th^vholc-  torrihk-  charge  against 
sUcnl  with  Kootl  faith.     \aiiH  Ihf  Sodity 

„,ea.urcnionts  ..f  ^-^'^''\;^'^l;^^^  J, hat  puhlishe.l  by  Mrs. 

06..r.a//<,«.^  etc.,  a  pamphlet  PuW-hed  by  Ur    la^  ^^^^ 

tembcr.  .SS4.     ^^^f  ^■^'^■'Pj^°i J.^lTeTa^^ 
Besant  refers  to,  as  the  pamphlt  was  F^^^^^^^^  .^ 

the  time  when  Mr.  Judfic  was  '^  ^^^f  ^j^^j'j;.,^,^^  (plan  B) 
duced  above  (plan  A,pagc  ^34). -^^^1^^;^^;^^^^^^^^^^  ,,J,,,,,y 
beside  it.  thnt  readers  may  -^  J"^^  f ;;^;j  j/,„  ,he  former, 
absurd  it  is  to  say  that  the  ^^^  ^^  ^^^^^^^  ^^e  old  attack  in 
Yet  here  we  have  Mrs.  Besant  ^JP"^  "^^^j        .,  .o^piete 

r'l^t^:^t:i^sc:Ses;S  of  evidLe, 

tZ^\^  S: ':^of  judge,  to  substant^  t^  cMi.e^ 

.r-rL::"s.r=a?"dS::.ofthe 

an.l  Colonel  Olcott  discovered  in  i8g4.     (See  above,  pp 
,58-71.)     What  sort  of  a  witness  i.  hc^  .^  ^^^  ^^^ 

Now,  if  the  plan  republish..!  by  Mr.  nouj. 


) 


,r^^ 


454 


APPENDIX 


Judge's  plan.  Mrs.  Besant  is  in  honour  Iwund  to  publish  Mr. 
Juoge's  one.  that  the  world  may  sec  that  Mr.  Hodgson  plagia- 
rize*! i».  But  if  the  reproduced  plan  is  Mr.  Judges  plan,  then 
will  not  Mrs.  Besant  withdraw  from  publication  this  cruel  and 
baseless  slander  on  the  dead  ? 

/.  "  Mr.  Hoilgson's  third  charge  is  that  certain  letters  alleged 
to  be  from  the  Mahltma  Root  Hoomi  were  written  by  Madame 
Blavatsky,  or  in  some  cases  by  Damodar."     P.  a'^- 

"  The  before-mentioned  experts  varied  together  as  to  the  au- 
thorship of  the  letters  submitted  to  them;  first  they  said  they 
were  not  done  by  Madame  Blavatsky ;  then,  this  not  satisfymg 
Mr.  Hodgson,  they  said  they  were.  As  apainst  this  valuable 
opinion  of  theirs  may  be  put  that  of  Herr  Frnst  Schutze,  the  Court 
e.xtK'rt  in  caligraphy  at  Berlin,  who  gave  evidence  on  oath  that 
the  letter  of  Master  K.  H.  'has  not  the  remotest  resemblance 
with  the  letter  of  Madame  Blavatsky,'  and  who  wrote:  'I 
must  assure  you  most  i)Ositively  that  if  you  have  believed  that 
both  letters  came  from  one  and  the  same  hand,  you  have  laboured 
under  a  most  complete  mistake.'  "    P.  48. 

This  statement  looks  very  convincing  at  first  sight ;  but  >.t 
us  set  the  facts  around  it  and  see  what  becomes  of  it. 

When  Mr.  Hodgson  got  a  number  of  these  letters  submitted 
to  him,  he  found  that  the  penmanship  varied  in  them  a  good 
deal  He  then  placed  them  as  far  as  possible  in  chronological 
order  when  it  became  plain  that  the  early  letters  retained  many 
of  the  characteristics  of  Madame  Blavatsky's  hardwnUng,  while 
in  the  later  examples  a  number  of  these  characteristics  were 
eliminated.  Studied  as  a  series,  they  at  once  suggest  that  all 
are  by  the  same  hand  and  that  there  had  been  a  progressive 
differentiation  of  the  handwriting. 

It  was  merely  several  small  slips  of  writing  belonging  to  this 
lengthy  correspondence,  conducted  in  a  disguised  hand,  which 
were  submitted  to  the  English  experts,  and  which  they  declared 
had  not  been  written  by  Madame  Blavatsky.  When  the  long 
chronological  series  was  submitted  to  them,  they  recognized 


APPENDIX 


455 


the  progressive  -lifferenliaticn  and  came  to  the  conclu.i..n  that 
all  were  written  by  Ma.lame  HIavatsky. 

Now  to    omc  to  the  (ivrn.an  exinrl.     Mr.  Smnett  tells  us 
{[ncidenls  i.  the  Life  of  Madame  lUavaU-y  V,<  4)  that  the 
documents  sul.mittid   f.   hin.   w.re  a   Ko.,t    H-K.mi   letter  ot 
SeptemlK-r.  .HH4.  and  a  letter  written  l.y  Madame  Hlavat.ky  m 
Ouoher   /.S-V,-      Now  it  ha.l  heen  sUK«e>te.l  many  month.  Lefore 
this  latter  date  that  Madame  Hlavat.ky  ha.l  written  the  letters 
in  ..uesti.m.     Clearly,  if  the  expert  was  to  make  his  exammat.on 
under  seientif.c  con.litiuns,  a  letter  written  l.y  Ma.lame  Hlavat- 
sky  before  the  .luestion  an.se  shouM  have  been  pven  him   tor 
comparis..n.     H..w  .oul.l  !..•  ju.lne  a  .luestion  ..f  han.lwr.t.nK 
if  the  accused  was  pvcn  an  opi-rtunity  of  resorting  t.. . hsKU..e 
Further,  Mr.  H.Kln>on  gives  a  number  ..f  facts  which  .lear  y 
suggest  that  Madame  Blavatsky  attem,.te.l  the  same  tmk  w.th 
him       Pnnee.li„,s,  IX.  .81.  -'00  ,  ;  XXIV    M^  0.      1  -.  the 
German  expert's  verdict  is  worthless,  simply  because  the  evi- 
dence was  ni>t  submitted  to  him.  ,     ,  ,    .        ., 

The  English  experts,  <m  the  other  han.l.  li.d  bel..re  them 
specimens  of  Madame  Blavatsky's  writing  .lating  irom  M^>re 
the  Coul.md.  exposure,  and  also  a  c.nsi.lerable  number  ol  k.  1. 
letters  of  various  .lates.  They  thus  worke.l  under  sc.entiUc 
conditi..ns,  while  the  German  expert  .lul  not. 

Wain  we  remark  that  all  these  facts  are  detailed  by  Mr. 
HoAgsor^  (Proceedings,  IX,  2S2  f!. ;  XXIV,  i47-'4<).;  yet  Mrs. 
Besant  ignores  them  entirely,  an.l  indeed  suggests  by  her  lan- 
Kuaee  that  there  are  nn  such  material  facts. 

No  one  would  say  that  the  mere  opinion  of  experts  on  the 
handwriting  would  be  sufficient  to  settle  the  question  of  the  au- 
thorship of  these  letters.  As  we  have  shown  ab.ne  (pp.  256-9), 
several  other  lines  of  proof  combine  to  indicate  that  they  were 
written  by  Madame  Blavatsky  and  her  inmiediate  disciples. 

We  have  submitted  only  a  few  fragments  ..f  Mrs.  Besanfs 
booklet  to  examination,  -limits  of  space  alone  prevent  us  from 
^rryTng  the  process  farther.  The  bulk  of  the  rest  of  the  matenal 
is  quite  as  rotten  as  the  jwrtions  we  have  reviewed. 


! 


fV^iP, 


456 


AITKNUIX 


1.  Epiunles  from  an  I'nurillfn  History. 

Thi?.  work  in  in  thf  main  <Ui«'n<i<nt  <>n  N'o.  i,  am!  wc  need 
not  flraUith  tli<'  (orri>|M)n<iinK  |>a>-.i««x  hfrc.  Hut  to  give  some 
idea  o,  thf  utiir  unri-ality  of  thf  ^tory  wc  .shall  <iuotc  twt» 
pa>'«;i({i'> : 

a.  "  I'hc  work  drsignatnl  to  JudKf  l)y  thi-  rounders  was 
nia«nilktntly  |H-rfornifd.  ami  iiotwithstaiulinn  his  st-cfssiou 
from  thi-  [>arint  soriity  in  iHos.  taking  with  him  nio>t,  though 
not  all,  of  his  tolUaRUfs,  his  name  ri>!htly  ranks  lirst,  after  tho>e 
of  the  two  I'oun<lers,  anionj?  the  great  workers  and  leaders  in  liie 
Theosophital  cause."     IV  ^5- 

What  must  he  the  condition  of  the  Theosophic  ».  iiscioncc 
whiih  writes  suih  a  paiienyric  of  Judge?  See  al)ove,  p|>.  i^\-i, 
20H  71. 

h.  Writing  of  Madame  Coulomo,  this  author  says: 
"  Print  e  Harisinghji  of  Kathiawar,  to  whimi  she  had  applied 
on  more  than  one  onasion  for  two  thousand  rupees,  tired  of  Iht 
Imixjrtunities,  complained  at  last  to  Madame  Blavatsky,  who 
pro.MjJtly  i)ut  an  end  to  an  intolerable  situation  by  dismissing 
from  h>T  service  Madame  Coulond)."     P.  42. 

This  lasi  statement  is  absolutely  false.  Sec  the  evidence 
produced  above  (p.  2.^''),  shewing  that  the  Coulombs  were  left 
in  full  charge  of  Madame  HlavatskyV  rooms. 

},.  ImiiUitts  in  tlir  History  of  tin-  Thio.sopliitdt  MoV)  itinit. 

In  the  discussion  of  the  Madras  exjHisure  this  pamphlet  is 
dependent  on  Mrs.  Besanl,  and  repeats  the  gross  and  baseless 
slander  about  the  plan  of  the  shrine-room  (|)p.  45:  4, above).  Wc 
need  not  deal  with  it  again.     But  there  are  other  slanders : 

a.  "  It  was  iftiTwards  learned  and  published  in  the  Madras 
Daily  Mail  that  the  missionaries  of  the  Madras  Christian  College 
had  offered  to  pay  Mme.  Coulomb  a  thousand  rupees  to  procure 
certain  letters  of  Madame  Blavatsky."     P.  7. 

fViic  io  ijtterlv  false.     Sec  the  facts  on  p.  ^46 n.,  alxiNC. 


AITKNDIX 


457 


h.  "  Both  M    and   Mmiv  ("Dulonil)  later,  when  their  attioris 


were 


cx|  'M'd,  n)nfi-»'«<l  to  this  plot."     V.  7. 


CtiuM  a  Krii"*sir  >«laii<lir  W  mnirivrdi'  Madame  (uulitidt, 
!M>  far  from  riiiife««.iim  t<>  a  |)l<it,  iii-.lilule.l  a  lawsuit  in  deleini- 
of  her  I  harac  li  r  (|>.  2^,2,  alMivei,  and  when  it  he«ame  im[M)s,il)le 
t.i  pruiieij  with  it,  |ml>li'<hed  a  long  letter  in  I'hf  Mit<lra\  \f<iil, 
^talinK  her  [Rtsition  ontc  mure  with  the  utmost  ctiii)ha>is  (p.  ^54. 
alM>ve). 

4.   .1  llisloriiiil  RilroiPfil  of  tlif  Throuiphiatl  Smitly. 

a.  Writing  about  Jud^e,  Olioit  says: 

"  In  the  autumn  of  iH<)^,  ihar^es  had  lieen  maih- against  this 
nfTiicr's  eharaiter,  a  widespread  and  intense  exiitement  had 
resulted,  am!  a  majority  of  the  Sections  were  urginR  me  to  remove 
him  fromotVue.  A  Judiiial  Committee  wasionveiied  at  London 
in  icS(<4  to  try  the  (harges,  hut  adjtiurned  without  doinj?  w» 
because  of  certain  technical  [Kiints  which  were  put  forward  and 
held  to  he  j;oo<l.  'I'he  di-iontei-i  was  not  allayed  hy  this  action 
l)Ut  fjreatiy  imreased,  feeling  ran  hi^h,  an  overwhelming;  major- 
ity of  the  American  Branches  stoinl  hy  him,  and  an  angry  dis- 
cussion was  carried  on  within  and  outsiile  our  own  press,  ihis 
was  the  state  of  affairs  when  the  Ninth  Annual  Convention  of 
the  American  Sectioti  met  at  Boston,  Mass.,  on  the  day  siKcilied. 
The  Delegates  almost  in  a  mass  made  Mr.  Judge's  cause  their 
own,  and  voted  to  secede  from  the  p  rent  Society  and  organize 
as  an  inde{)endent  society."     P.  17. 

What  sort  of  a  historical  account  is  this  of  the  amazing  cvi  nts 
we  have  outlined  above  (pp.  j6S  7 1)  ?  Oicott  here  simply  keeps  up 
the  policy  of  concealment  agreed  upon  in  the  Judicial  Committee. 

We  appeal  to  all  who  read  these  pages,  Theosophists,  re- 
viewers and  the  general  public  :  Is  it  not  high  time  that  the 
Theosophical  Publishing  Society,  London,  the  Manas  Press. 
Rochester,  U.  S.  A.,  the  Aryan  Theosophical  Press,  Point  Loma, 
California,  and  the  Theosophical  Society.  Madras,  should  with- 
draw- these  most  unhistorical  publications  from  circulation  ? 


L 


GLOSSARY  f»F   INDIAN'  TKRMS 


Ic  hlrya : 

aatral . 

I.hakii: 

IfhSxhya 

hrithimi<hArl: 

. h.U ; 

Daixlb: 


guru: 
mantra: 

milt  tha : 

Moulvic : 
(hn 

pandit : 
l>aruniaharii!ia : 

purda : 
sUlilhu: 
Saiva : 
sam^kilras : 
sannylsl : 
sat  : 

satguru: 
^rldtiha : 
svimi : 
Vaishiiava : 
zenAna: 


Mhiilar,  thoitiiKian,  mitustrr. 
hfloiiKiiiK  III  till'  a»lr4l  world,  ure  p    I'JS 
dt'ViiUiiii.  love  (or  (iixl. 

iomn\eriiary,  c»jKii  ill>  on  ihi-  Wci.jn/.iifl/f.M. 
rrliliulr  ttudt-nt. 
dlM  iplf 

ten  ordcrnof  sirinyajtU,  irRani/td  liy  SankarSi  harya 

and  iianud  fn.ril  the  i/.o/'/.l  or  In-ggar  ssliik  wliith 

t-aili  »almya■^l  tarrio 

a  Hindu  liMilur,  wor'^hipiwd  as  (iinl. 

a  »hort  iKpri-tsion,  proic  or  vitm',  used  a»  a  wrred 

uUcramc.  and  brlitviil  to  ixissi-ss  mysiii  jiower. 

a  natno   UMil    tiy    Hindus   for   f.riiKmr*,   like   ihf 

(Jrixk  '  harharos'  and  ihf  JivmsIi  '  (Icniili  ' 
a  Muslim  theologian. 

ihf  most  sairtd  of  all  mystic  syllabKs  in  Usc  amung 
Hindus. 

a  learned  man,  espcc  iaily  learned  in  l.mguage. 

a  title  eonferre<I  on  a  s-innylsl  of  high  philosophic 

and  religious  attainments. 
a  word  meaning  '  curtain,'  used  instead  of  zcnlna. 

a  word  used  for  any  modern  Hindu  ascetic. 

Sivaite. 

domestic  ceremonies. 

a  celibate  monk,  see  p.  73 

real.  true. 

true  guru. 

Hindu  ancestor-worship. 

lit.  '  lord,'  a  title  conferred  on  sannySsIs. 

Vijhnuite. 

the  women's  apartments  in  an  Indian  house. 


) 


>V*A^l» 


a^.^.^ 


."♦■■.■/'■/ 


r.-i-        <<  -7    .V^ 


INDl-X 


AI.«Mifi.tf«  N.lh  T**"".  I»» 
,Vliin    W  .    1' 
A.I.i.'\  <*> 
Vl«4.   u. 

,\,l.    llt»hm*    ^*mM     4».    «"     '"^  »"■ 
itf>'l.  Tl.   tlW" 

A'U4il^  Sahhi.    I'M 

A»4  lkh4n,  till-.  If, 

A«r  i«( ''mwnt  Ail,  M.   I-JO    W7 

A|initH.trl.    ^     N  •    "»■    'Jt  «'.     »«" 

if»il  l4iin((  |>    177 
Ahtiii.lnn.  I  17  It  .  U**  1" 
Ahtak..9.    A     N  .    to.).    I'i.    til.    >H 

JM.  Jl''    '17.  "» 
Akvrfit.  ;7'|.  '■*•':   •*"•  ^   ""•■    '''' 
Alimrh   ("ull»if.  J.,  yi.  'W.  m.    H». 

,60 
All  Imlm  SikMHi   .alihA,   l.i 
Amriivf,  t.olilfn  Irmpli  ..!,  11*.  m 
Anacihum.  1*,  U<  ''» 
An.lrr»v  «'    ^  .  V'w,  4"    * 
Afidl"  Muh»mn.4.Uii  I  .)llr«r    <rf    Vi 

|[,irh  (  "llriir 
Animal  li.iliirr,  ,\ 

Anjumiin  1  llinuvri  i  UUrr    i.(H    u7 
An)um.in  i  Njuiti  inu.  isi 
AiKiiHlil  'III  IVrr.in.  H  n 
Anlhi..i..".|.hu.il  S'Mictv.  n'l 
Anil  ".w  Willini!  ;.ni.ili'>n.  ill,   IVJ 
.\r.ill    ^«.  I7'i 
Arj\iii'l.i  l.h'i-"*',   t''-' 
Ary-in  Hr..ihirh<««l,  tlic,  4i'J  "> 
Arv.>  ^.mi.i).  1':  i«"  11  .   t">.   wo-  I'l. 
4M,    4H.    4 IV    »W,     thr    (..vimUf, 
101    rt.    in'l   '"•   l>.i'.  inamli  Sarii 
\.ill;     liiiin'lili'in.     i<3y   "1.     '"■''I 
1  JO  1  ;      rthin,      wi  .      ^iriir  OS     "I 
iijra'.,  m;   rcliKi"'!' ^''f'-i"      ■"    '• 
liri- -airifi^c.    IJ-      >'\'    1 1''-     ■■'•" 
lali'in.    i.i.    IJ5  '■•  ^    '"'    '*'' 

prrs.,-.l     CLuM-i.  171,      '71 ; 

\Vi(l.>w>'  ll'ime.  404.     ■•""I"'  "■'"■•■ 
\V>,  4;j;  triticisroiii'  thit  rtliKioii^. 


1 1  (       I ) ,         iifK4ii><ili"n        I »»   1 
^hi'iii.  i;i      .iir'iKlh  »»•'  •■■•k'x" 
itl  "V  "iFn-     I  '  7 

AUrl""     I  J        '■*'      I"     '>4 

\ttii4».irti   l'.*ii-i  'I  ing     ;*' 

\imi',  1  >ai'hj    11 

Vul.  hUlli    wrilini!     i'-'.  »M 
\vjl',ii.   \Hh.n    iH  n 
,1f.iM,  H  n  .  »j    i^v   m 
\»,>ki'Min«  <it  lii'l  •'    }.  U 

B,il,4  lt!i..r..ii,  j-ji: 

It  I  lriii,if.n  .111  M  'iKi^lff^     |M 

M.Mtim  I  I  iii'If.i  '  lwll«f)i-  "'V 

lljhurii.  K    '      "7 

M.ir.n.lr'  l.h"«'.   \'' 

tl,  ,.n.i,   101 

Hi   n4  I'urjiiJ"    c  ■ 

II.  . Mill.  I       I. ""I       I'l'    flli'V        '."       l'*7  . 
,,|„.|ll,,   -l   ,i|    :  1;/,    1.',    17.     11       ■"!      ♦'■"   • 

r.  |.,rrn.  7  (  .  l*'  !''<  ■  '"  '■'"  "" 
l.n.Hir  •(  I  Mitli  '■  •■.111.  .ili'jii.  li 
|t,-,.iiil,  Mr..  .-'•-  no.  10.1.  r,7. 
l»-,i,rm  .  4  Tliii.-'I'tii'l.  '''7  4. 
..■pi.  Ju,U-.'  .  ii.i'>iv.-.,  J'-'i.  H'K-' 
I,,  In.li.  J'.''  i'  ""  ""  '■■•  J^"'""' 
..!-.■,  J'^  71,  -'"<  *""  '■  •  '"  '"•''■' 
,,.,         I,  ii,    I     «illi    fu  '  I    I"    ^'' 

I.'.  iMI.r.l.  71    ?.     ' ""-    '■'■■' 

.I..1I.    j?i,     her  .,.  .ulii-ni       ■>;    H   , 
,|,.,r,„,.      ',(      M,..l..mi      hl,r..il.l.\. 
JV/  lo.     117^^.     'I'-l'""       '    "'" 
.lui»m,   .77.  '"7  'J.    ll-".    "'  "i"'"''' 
all., Ill  I  hri-ii.inilv    -■7--    '71    '  '■    '''  . 
U»,kr     J7I      ;7J.     ■•'•S'     tiiiri'l'f. 
;77     ((..rtr  it  l.i>  ini-'  ''    I'll 
nrlhl.n..   llruikwitiT,   f.     ■.^''■ 
Hiti.iln      Mnli.i'l.    ni.irri.-.    \I  i  liim- 
UU%,ii  kv.  Ji\ 

BhlKl!     Ill 

/»fcU'J:.i.M<'.   7.    ">1-    i^'-    ■>'"■   ''■    '''♦ 

4l'<.  41'^ 
Illi.in.l..rk..i     Mr    K.  O.   7".    l-rtr.iil 

(.1.  itit!  l>    7" 


46» 


463 


INDEX 


Bhirata  Dharniii  MahAm.in<l.il;i. 


i\t<. 


Ml- 


■tlH; 

mar- 

im 

.•o<),     J  It. 

WldowlxHxI. 

';h.iliialism. 

:     M-llli-s    ill 

iirri^lMtii'l- 


,M(>- J.t.  tiy,  4i7 

BhiUal.i  l)h.irTi.i  Xfahap.iriih.iil,  (I'l 

Uh.irata  Jaiiu  Mahamanil..la.   HI 

Bh.'irala  Mahila  i'.iri.hail.     iji 

Bh.'lralva^^hi^.l   hitcatiiliar     J.iiri 
h.i-i.iliha.  I  to 

BhiiiK'iiilr.i  N.ilh  Dull.  (S><.  i')i. 

Itil)l<',  thr.  in  I  ho  Hr.ihni.i  Samaj. 

Bijoy  Kn>hii.i  (i.i^v.iiiil.  47,  iii\. 

Bipiii  I'hamlr.i  I'.il,   jo,   159.  t''i 

Blavat-.k,v,  Mailanif.  j?.  jo.S. 
birth,  ill ;  (hililhudil.  jii  : 
riaK"'.     1  hitiainy,     m   2 ; 

moralitt ,  Ji  i  ,1 ;  her  son. 
myth  111  hri  virKiiiiiy. 
jtto;  hiT  (iritunili'il 
ii2  ;  wanilcrini;-.  ill  ;  ' 
ill.  Ji  i.  ii  i  io,  :!i : 
.\mfriia,  214;  kii--^i.in 
cnts,  ioi;,  luiiml-.  Thi'iiiiiiihii  al 
SiKifty.  -mS-u;  her  inliTcsl^.  i.'.'  i; 
hi'r  i.ipaiili'S,  >  1.  iO.s ;  H'lf^  ti> 
Inilia,  iiii;  Sl■tll(•^  in  Humhay.  jjfj; 
travels  in  Imiia.  i;S;  her 'phenom- 
ena.' iii;  the  Mah.ilnias,  27,  io<), 
2i7;  the  Kui.t  llmimi  letters, 
i4i-i;  -ellles  in  Maijr  <.  J.w  i 
r(M>nis  at  heailiia.irters,  i.;i.  i,t4  5  ; 
journey  to  l-'urope.  iif>;  the  Cou- 
lomli  allair.  i(7  ll  ;  returns  Ik 
India.  i44 ;  leaves  Imlia  lin.illv, 
iii-.j;  uceultisni.  idi  ;  hook., 
i.'.' -5.  i()i  4  :  literary  ilhii  ■..  i.' i  s; 
".p|)earance.  i'lfS:  imrtrait  faeini! 
p.  ig5 ;  character,  ido.  JfiS'T ', 
death.  i'i(. 

Blavatsky,  N.  V  ,  ji  1.  iii  n  .  jii. 

ULi'atsky-Coulomt)  letters,  the,  m. 
j.lS  40,  .'44,  i(5.  r4()  n,.  i'.t.  .'50, 
4'il    i 

Bombay  N'.ilive  Ivlui  ation  Soiiety.  7). 

Book  of  l):y,in.    The.   .Hii-j. 

Bormhiis,  1 14, 

Boycott  of  British  k'ooiU.  ^hs. 

Boy-m.irriaKe.  vjo    toj. 

BraRilon.    Clamli-,     l<!>iuiiln    from    <in 

I'nurillfn  llislory,  447,  456. 
brdhmi  Pharmj.  41. 
Br.ihm.i  Marriaue  .Vit,  4,S.  5;.  ^Si). 
'"-ahma  Sam.lj.     f07,    ,i.'s      ;;..'.    .f**! 
;05.  .iig,  4.55.  4./),  4i<).  441  ;  founded 
y  R.  M.  ka>,  .■->,  u  ;   the  liuildin;;. 
T,$-     I'.most    dies,     !g;     revived    by 
D.       '"ufure,  Ji,  ,if)-4o;  in5p:ration 


of  the  Veda*,  40;    org,-""'..'     '     <■'; 
prayer,    40:     K,    C     Sei  .    .w  ;     phi 
l.iiilliropy.   4i,     v,.!!..      elorm,     ji 
4.,   U,    to:    hrst  s<hislT      ,1        eion  I 
SI  hisin,   5  t ,    relation  ti    ■  '■.     '     ( i 

4i,  4.5.  4V'>.  .s>*  ''**;    ■  •"■  >ii  '■'■ 

41  ;  dress.  48,  lull,  ,(4,  (y ;  wo  '■ 
for  Khasis  o(  ,\ssiim,  71;  members 
of  Sam,ij  outside  Hindu  soiiety. 
.(S;  .\di  B.  Sam.ii,  4fi;  S,idh,ir.iM 
B  Samaj.  i.S.  5,s;  .sew  Dispinsation 
Sam.\j.  .vs. 

Br.ihnia  Sam.lj.  Lahore,  171  0. 

Br,ihma  Sam,ij  of  India,  4(). 

Brahma  Sankar  Misra,  1O5. 

Br.'ihma  Sena,  17  t 

Hr.ihm.nnilin,  i07,  iijc), 

Br. dim. I  V'idal.tya.  4i. 

Hr'thmot*<iSiin<i.  40, 

British  liiiMTnment  in  India,  2,  s. 
(1.  ,~<.  14.  I''  0,  ill.  '^.  '.  .S,!.  ')■■ 
Mil.  .i.'i''.  i'M.  .t'M.  .'7ii.  .i*<7  ■'<• 
.JiJS.  io7-.'<,  401,  40:.  4:1-4.  4i4  '/• 
4ii;  ri-e  and  purilii  ,ilii,i  ,  5,  (>,  li; 
attitude  to  Hinduism,  <),  11,  17; 
to  Missions  and  Christianity,  7, 
,S  11,  15;  to  reform,  17M),  i4:  to 
eikuation,  18;  taken  over  by  the 
Crown,  17,  10;  religious  neutrality. 
1 1. 

British  Indian  Association,  the,  g,). 

BriHuh  miraile.  The,  iiX  ,u. 

Brotherhood,  the  great  white,  i!?. 

Brotherhood  of  men,  as  taught  !>;■ 
Thciisophisls,  ii5,  iS(),  j88. 

Buddhism,  1- 

Budha  Dal,  jj8. 

Caine.  \V.  S.,  4ii. 

Cam. I,  Hormusji,  344, 

Caina,  K.  R  ,  Hj  f ,  343,  portrait  fac- 
ing  p.    76. 

Carey,  \Vm.,  (i,  10,  14. 

Caste,  IS,  .••),  )(,  4i  4!.  14.  70.  101. 
lis.  Ii7i  li"*.  "^i.  1S4,  108-10.  ;28, 
.))■%  M7,  340,  J4i.  ,ni.  377.  S88, 
\Hg,    tgi,  301,  4i»-2i.  43^.  43b 

Caste  Conferences.  508-10. 

Catholic  Missions,  s  n. 

Central  Hindu  College,  271,  275,  276 
.;5J,  400,  4ij. 

Central  Hindu  Collr%e  Moiidzine.  288. 

Chaitanya,  ,tc    47,   ig8,  203-4,  443. 

Chailanya  literature,  205-4.  385 

Chaitanya  methods,  47,  igj. 


INDKX 


463 


Chainnya  M-tt.  K)'.  ">\  '' 

(h.ikra,  tot 

(■|i.iii'!.i\.irk,ir.    Sir   N.    O,    77,   h'S; 

I»irlr.iit  f.iii.ii?  p.  ?'>■ 
("h.l   R.ini,  150  (I. 
Clirl  R.inii-i.  ISO  n  ,  tVS- 
ChhapiLirhanils,  4^5.  4.i7- 
(■|m(  klul-.a  D'wun,  IM.  S4,i 

lIlillllTs,   i<i. 

Chil.l  nurri,iKC,  15,  4H,  7y,  K,(.  W>.  «7. 
115,  111,  W7,  i>'4,  <W,  .i**o.  i^'*, 
l,"*!).  .(1)4,    *''''  "'■  •'''''■  4"',  4U. 

Chirul,  Sir  V  .  ,s!<,  iSy- 

Christ,  tea.  liiuK.  .(-',  W.  iti^ir '■  t<r. 
so;  ti-adiiiin  'III  -ill,  '"o;  aliiiu.lc 
to  siiiial  lili-.  '10;  ill  The.isophy. 
ni  f)i  ;  ('lin~ii>l.>Ky.  i.i;  o(  Ki-s 
h.ih.    s').    '•    ;*,    4w;    "'    ^'i"-' 

(ihulam    Ah  nail,    I,\g-4.S.    4,(<i ;     "f 
N.izareiics,    4V);     of    'hit    karnis. 
1S4,  4i<);    of  l5.imo>hipanlhi>.  4,10; 
fulfils  Hiniluisin,  <<!. 
Chnsltiin  trinl.  The.  271. 
Christian   mllui'nie,  in  general,   5,    U. 
,5,  .U.,  01,  75,  '-'7  ».   '*4,  IC,  '"», 
i82~5,    Ui,  ,t40,  .15'.  .1^5  <)■  '■■''•'P- 
VI,  44  i  5;    thnm(,-ti    Knclish    I'lu- 
tation,  zo.  J4-S.   V).  74   S_;    ihrou^h 
work  .UTiiinK  Doprosscd  Classes,  24, 
}6()  75;    in    Br.ilini.i    Samfij,    .W    i. 
■,V),  4^.  4(,  4.S.  4'',  4H.  '■'l-  .'> 7  ''■■*■  '"V 
I'rarlhan.i  Samaj.  7'>;  ■'irya  Sam.i). 
icS,    li.s:    I'ev.i   .taniaj,    iSi ;    Ka 
makrislina   MisMon,    1H8,    ig4.    "''); 
Theosophy,  271.  274-.S.  ,;7'>,  2>^'>''>t  : 
Chaitanya    siM,     ,^04  5:     Bh.irata 
Dharma        M.ih,"imati'lal,       i22    \: 
amoim'  .\hma(liyas._  i.iS  40;     Chet 
Rimls,      Isi-d;       l^im.i^iipanlhis, 
15(1;  Jains,  ill):   Muslims,  04,  1)'' -7 '. 
I'arsces,    S4.    .:i'';     K-""''"'    So.imis. 
172;  in  Soti.il  Reform  an<l  Servn-e, 
.177.'    nH,    Chip.    \'l  ;     intUieiiie   of 
missii.n.ary   methoMs,   30,    i.'S,    W7. 
i.vS.    171;.    J7'.    -'7!^.    Jt.!.    377.    iT^* 
4'.S,   417.  4^.  ■<'• 
Cl.iirviiyanco,  2.'.i, 
Culelir.ioke,  ih. 
Coleman,     William     ICmmctte,      -mo, 

22,i-5.  25«.  -').'    1. 
CoiKlomnation     of     Ilindui-m,     Hud- 

illiism,  ami  In>li.m  civili/alion,  2'>7. 

iS.S,  .is'i.  4.1'. 
Condemnation  of  the  \Ve>t.  204,  205. 

345.  358,  30j.  430- 


205.  274,  28i,  2M1. 


Ccmililional  imm.iralily,  I'll 
Conl.^ional    <i   the  Ueva  Samij,   17'*. 

1K2 
Cuoma.a.waniy,     I>r.     .\      K.  ,      tHj, 

.|02 

1'  miH-rative  CreMil  S.uieties,  ,\jH. 

C.n.  k.illi^.  (1 

(■,Hil,.mi.    .M.i.lame  ami  .M  ,  2H,  22'.. 

2t(i,    241,    242     244.    245,    252.    254. 

2(1(1  n.,  4S'i,  4s7. 
CoumiN'  .\il,  .'.S.  t(i2. 
Criminal  Trilie^.  42  (  0 
Cnmm.il  Irih'--    A' I  of  toll,  4^<'- 
('rimi«iJii<r.'/i'ky.  i.'7 
Ciinniii;;h  1   1    21. 

Ciir/.oii.  l..ra,  2.S,   (SO  7.  i'n.  3<'5- 
Cyilune  in  CaKutta,  4i. 

D.ilhoiisio,  Mar(|uis  of,  10,  (H.S. 
l)am,..lar,  2  i<i,  2  i7.  2J.S,  241.  ^4^  247. 

251. 
l),ii".MiK.   47.    10^*.    40<) 
I). mill-,  10^ 

l»ani-h  Mi,Mon.iriei,  ('.  U 
Darbh.n'iiM,  Mali.u.ija  of.  .U7.  3iO. 
Dar  ul  .i!.im  of  Deoliaml,  tsi 
l)ar  ul  ulum  of  the  Na.lwat  ul-Clama, 

Davis.  .Xnilrew  Ja.k^on,   211.   21S. 

Dav.in.ui.la  .\nKio  Ve.lic  CulKge,    1  .■  t 

Uayan.ui.la     Sara-vali,     .« :     Aul.hi- 

f^rjphy.    loi    n  :     hirth.    102;    cclu- 

..ili.in,    102;     l.i-es    faith    in    ulol.s. 

102  ff. ;    n-'ilves  ni.l  lo  marry,  10s; 

runs   away    from    home.    los;     l>e- 

lomesa  sannyasi,  los,  443;   interest 

in  y.'j.i.  lo.s,  100;   his  Miml  te.uhcr, 

10(1;  l)e«instoteaeh,  loS;  melhoils, 

loS;      lanKuanes    Usoil.     107,     io<); 

(,introversial    methods,    100.    112  .i, 

122,  u().   ;io,  ,t5i;    vi-its  Calcutta, 

100.  1S7.  104;  intUiem  ed  liy  Urahma 

Samaj,     100;      vi-il-    liumluy,    7''. 

,00;    foan.U  Arya  Samfij,    loy-io; 

in   Lahore,    no;    beliefs.    105,    lOO, 

107,   ii.t-(';    ■lini''.  '1'  '3;    ?;"-i-il 

reform,  .(Ho;  tonneelion  with  Theo- 
suphii.il  Society,  no,  22(1;  CoW- 
iiriil^'ilint?  ,\-Mniation,  in,  ^S^'• 
teaihinn  about  the  Vedas,  ii.i-g, 
127,  i^t;  ideas  about  science,  US. 
lit.';  his  diplomacy,  iig;  criticism 
of  other  rcliKions,  IM,  122,  H7, 
4  :i;  of  \Ve>tern  civili/.ation,  115. 
no,'n8,  iig,  357.  35S.  43i;  Pol't- 


464 


INDEX 


k:i\   iiloas,   HI.    ill.    work<,    locj, 
HI,   114.   wi-i;    deain,   n-i,    Imr 
trails  (uiiiiK  p   tog. 
D.iyiir.im  (;i.lum:il.  (So. 
|)iliinilra    Natli    l\i(torc,    :i.     V)   i'. 
42,   4(,    44  4,'i.    i**'.    I°7i    .Ik/k/'MH- 
fiipky.  70;  |«irlrait  faiinn  p.  44. 
Dnay  of  ulil  ri'liKi.m*,  441    i 
DfdiLaiiiiii    to    religious    pri»tilulioii, 

411. 
Drlcruc     of     the     old     rclininii-i,      :fi. 

Chaps  III.  IV.  .'Hy-S. 
l)iprf»cil  Cla^^i's.  ,(,  iio.  .(')()  7s; 
I'hri^tian  Missions  anionK  l>  <'  . 
H.  <'if>  H.  ui.  iH<J.  4.i7;  'he  ctTfi  t 
of  Christianity  on  them,  .)(i7-«, 
i'»).  i70;  other  forms  of  help.  ,Si, 
I.";,  171J,  ,U-'.  <7i*.  i*<<J-  V)°-  i'J-'. 
4.' I,  4(7;  llimlus  and  the  I).  C, 
;70  i;  npri^in;;  of  l>.  I"..  ('i!<  7°. 
ill  i.  ui  '';  'he  consiieiue  of 
India,  ,i7'.  4J'>- 
Depressed    Cl.i^»es     Mis^itin    Soiiety, 

.Si,  \Ti-s.  4.V- 
Ilcvadasis,  0,  .(lo.  (St,  407-14.  4>7- 
Dcva  Dharma,  175,  17b. 
Devilaya.  1S7. 

Deva    Samaj,    .''>,    I7.i-Si.    4^!.    4i<. 
4U.   4.iS.   4i>*,   4W;    founded,    175: 
name,     17  s;     work    for    Depress,-,! 
Classes,   170,  ,S74;    Widows'  Home^, 
1  So,  404. 
1>,:j  S.'iilr.i,  n(>,  l.So. 
Dev  katan.  i.Si. 
!)h.i:a.  Dr  .  SS  IT. 
Dharma  Mahamanilali.  .ii'>- 
Did  Jr^ui  Lhc  i„n  HX'J  272. 
Disamliara  Jain  Conference,  uo- 
Dit'amtiara   Jains,    j.'S,    jj(),    ,wy-.io. 

404. 
Dik'by.  John.  ii. 

Domestic  Ceremonies,  41,  ,(SS   407. 
Dul)ois,  I.'Ahlie,  j.  .S  n.,  1  ^.  40<) 
Dull,   Dr.,    l.H,    U)  f .    (i.   sD.  40,  .fS.S; 
his   theory   of   Christi.m   eduiation. 
10. 
Dwarka  N'ath  Ta^ore.  I'rin.  0,  22,  .54, 
,;g;    portrait  facing  p.  iy. 

Kast  India  Company,  2,  6,  n,  15, 

Economics,  .('i.i-d. 

Educated    Iiulians,    ji,    24,    25-6,    28, 

Education,   Western,    18,    21-2.    24-5, 
41  s.   a.vi;     Missionary    E.,    14,    i'), 


20.   Covernment  E.  i.S,  21-2.  24  .s ; 

of  Kirls.    10.   4H,  4i),   5S,  71J,  yg,    IJd, 

(O).    U'S.  .i«-"<.  .)y-',  ,(v4.  4i"-7 
Elava^,  (10. 

■Eliph.u  Levy."  2.'o,  221. 
Klphin-,tone.  .Mounl^tu.irt.  15.  74. 
Elphiiistotie  College.  7\.  >^i 
Km.mi  ip.ilioii   of   wumen.    4S,   40.    S''. 

'  \'l 

/.i.iM'i,  (.7im/(.i«i(.v,  -7' 

i;.ol,Ti(     School    of     rheo,.,phy.    210. 

.■'o.  .•(>i,   271    2.  2,S2.   2,S7. 
l-.sotiri.  Section.  2S2 
Elheric  Record.  I  lie.  272,  27H. 

r.miinc  Code.  2  i- 

I'.imi  M  of  1.S7I1  ().  24.  i(pO  7. 

Limine   relief.    \t\    mi--i"ii^.    21,    i'17 ; 

liy  (iovernnient.  2\,    liy  others.  42- 

4.SI.  202.  V20. 
ler^'U"nn  ColleK'e.  I'onn.i,  ,i7(). 
1  ine  .\rt.  tS2    i. 
I'uiur.il  ex|»-n»es.  iO(). 
i'u^vll,  Imiilnili  ill  thf  llitlory  0}  the 

l'h,,t\,iphti\il  Soiiity,  447.  45'>-7 

(la'.ars,  85. 

Caekwar  of  R.iroil.i.  M)i). 
(iandh.irva  Mah.U  idyalaya. 
C.indhi,  M    R  .  tSo, 
(iarrelt.  Edmund.  270. 
Cihanlii  hors.  425.  427. 
OiUniM.  .(.84  (1.  4(7,  4.i'). 
(ioklude.  the  llonlile  (1.  K 

.17';.  .(7''  80;    iK>rlrail  facim;  | 
Ciolden  Temple  of  .Xmril^ar,  t.,8. 
(iopiii.'ilh,  (17. 
Curak^hini  Salih.l.  11 1. 
(lorn  01. 1.  W.  k..  2(i4-.i.  2''i)  70 
(ioipil  n<  fjiriljhjs.  140. 
li,<sp(l  III  Sri  Kiim,ikriihn^i.  188,  ig4 
(lovind.'icharya  Svaml,  2g7. 
(lovind  Sinnh,   (,(7- 
(iraiilk  S,ihit'.  .((7.  !.(8 
tireat  White  Brolherhoo<l,  227,  280. 
C.riswold.    Dr     H     I),    p.    vii,     i 

117  n.,  I  (7  n.,  ISO  n. 
(lupta  Sahh.'i.  75.  388. 
(liirudWilra.  Kxj. 
(iiirukuhi.  12'". 
( lunimiikhi.  (i'l. 
tiurus,   .(,    it>2  8.    177,    170.    28.4.  .(,(6; 

the     dominance     of     Theoxjiihical 

Kurus  over  their  pupils,  284. 


(Sj. 


(70.  .(71. 
,(7''. 
■it'- 


I, 


INDEX 


465 


Guru  woM!.ip,  S".  •<"■  '"■  ^'>'--''°- 
n').  177.  '79.  ''*'■  '*■♦■  "^'  '''*■ 
iHg,  (Oi-i,  H<>.  4(5;  lormsof  wor- 
ship, I  70.  '7';.   (O^ 

(lySninancUji  Svaml,  ii'>.  I'7-Q. 

liyinh  »i  the  Sikh*,  J40.  -U'- 

Harmony  o(   n-liKions,   5''.  57.    '8^-7. 

ll,irr.inshikaris.  .W7- 

Hartmann.    Dr ,    H7.    uo,    ML    '4^. 

J4i,  J47.  J4»,  J4«.  'SO.  'SI.  m 
Hastings,  Warre..,  6,  7. 
Havana.  ..,) 
Havfll,  K.  B,  iSiM. 
Hermetic  philosophy,  iig. 
Iliercxluulii,  407-14- 
Hindu    Education    Mission,    Mysore, 

374- 
Hindu  methods,  44i-J- 
Hodgson,  B.  H.,  Ji. 
Ho<lgson.    Riihard,    no.   2ji  n.,   344" 

5J,  JS5    '$(>■  359.  45'-4- 
lloma.  5^'- 

Home  the  Medium,  m,  "5- 
Hook-swirsing,  y- 
Human  satrifice,  15.  '7,  .)***• 
Human  torture.  15.  "7.  4iO- 
Hume.  A.  O.  uH.  J!0.  450-1- 
Hypnotism,  i'j8,  j6=    -"■,  JS6. 


Idolatry,  .?,  19.  ^9,  4".  4i.  loi.  -oi  4, 

lO'j,    in.   "5-    'i'.    '^7.    '"■    '"■ 

JO!.    3I<).    .W        .-•i''.     '■!  =  •    •J-'^'    ^'    • 

338.   340.   341,   3HS.  3.S9,  435- 

ImilJtion  of  Sree  KrishHa,  205.  440 

Incarnation,    doctrine    of,    ui.     if»». 

33",  338- 
Indian  Ladies'  Conference.  394- 
Indian    National    Congress,    26,    355. 

\'>1.  37S.   <9I- 
Indian     Soaal     Rihrmer,    30Q,    3-iO, 

Indian  Society  of  Oriental  Art,  3S2 
Indian  Sociologist.  35g. 
India  Society.  3S2-  „  , 

Infanticide,    IS.    W.   337.   j38.   395-6 
International  Jain  Literature  Society. 

335- 
Irani -n  .\ssociation,  the,  go. 
isam.  shipanthls.  I34.  156- 
Isis.  260. 

I  sis  Unveiled.  222-5.  256 
Ists  Very  Much  Unveiled,  270. 
"lamia  College,  Lahore,  348. 
3B 


livara  Chandra  Vidylsigara,  22,  \2n  , 
(he    to2. 

Jain.   J.  I.,  325.  H5 

Jaini-m.  4.   W4    15,  405.  434- 

Ja,n    Voung    Mens    Ass-Hialion,    329. 

3  11 
J  ami  Jamshfd.  Ike.  (4'' 
Jangamas,    301.    302,     j.inKama  wor- 
ship. 302. 
J.lpji,   Uft 

Jelihcvsky.  Madame.  2oy,  213. 
JesUs  m  Theosophy,  27.,  274  5.  i90. 
Jones,  Sir  W  ,  7- 

Vidge  \V.  y .  210,  218-y,  240.  243. 
!4q.  2S'>.  2(.H -71.  2H5;  burns  the 
shrine,  241  2.  452  4:  f">-K"  ''^■•"■■" 
from  Morya,  2(j,S  71,  45'>.  457 


Kahir,  168.  170,  172.  M<^- 
Kali  Charan,  i)4'5- 
Kanchi  Subba   Raoji.   202 
Keshab    Chandra    Sen.    belonged    to 
Chaitanya    sect.    47.     ■'49:     >"U'n. 
41-    joins   Brahma  Samaj.    11.   4'; 
made   Schirya.    42;     ch.-.racter   and 
genius.  S5;   religious  life,   4'>-7.    5': 
advocates  soiial  reform,  Z2,  42.  4.H. 
388.    407;     philanthropy,     22,     4-'. 
422';  inBombay,  42.  7(>;  in  M.idras. 
42;     first    schism.    43- 1;     visit    to 
England.  48;    autocracy.  50;    guru- 
ism.  50.  (>y;    doctrine  of  ddcsh.   50. 
.S2.    54;     asceticism.    51-2;     meets 
Dayinamla.     locj;      relations    with 
Ramakri.hy.i,  5051.  5''.  5^    sym- 
bolic  picture.    58.    198;    the    Kuch 
Bihar      Marriage.      53-41       «^™"'l 
xhism.  54;    N'*-'*  r»isF>«--n-'^at'"".  55, 
50;    relation  to  Christ.   22.  42.  43. 
45,    s6,    58-<)8,   417;    to  Hinduism, 
5b-S    4(1);    to  all  religions,  jh.  57; 
calls'  C.o<i    Mother.    58:     inconsis- 
tency.   S6.    "3;     "><=    "'    Chaitanya 
literature  and  methods.  47.  58.  443 ; 
other  methods.  52.  56:    "of^^*.  45. 
59    61,   64;    death.   68-0;    i^.rtrait 
facing    p.    55.     s>;e    »'«>    plate    X. 
facing  p.  198. 
Khalsa.  337- 
Kkalsi  Advocate,  34' • 
KhalsS  College.  341.  342- 
Khalsa  Young  Men's  Association,  343- 
Khanda-di-Pahul,  337- 
Khasii  of  .\ssam,  71- 


466 


INDEX 


Khmli  Hiikh  h.  Prof,  go 
Kli*aj.i  K.im.il  ci'l  Dm,  1 1; 
Ki.lllc.  Mr   H  .  ;ti,  jS'l  JS?- 
KiiiK,  John,  -i  spirit,  217,  jjo. 
KitiK.  Kalio,  a  -.piril.  117 
KiMK,  the,  viMl-.  Imliii.  jH,  (ftj. 
Kn.it  ll.Kjmi.  in,  iiH.  Jit;    hin  por- 
trait. J  w. 
KiMit     llixiini     K'tltrs.     2ji-i,     jsl 

Kri'lin.i.  -•'J-'.  -"'H.  .'ijs.  Jy''.  i'H.  no- 
KriihHai:harilr,t,  ig;. 
Kri-ihiialtiiirli  =  AUyi.iie.  J7.(,  .'T'j. 
Kri-hi.uiv.irm.i,  (sH.  iV( 
Kudi  Bih.ir  Marriasc  the,  5^-4. 

I.ajp.it  R.ii.  uS,  I'u. 

I..-adl)iMt<r.   C   W.,    joS,    j?'.    »7i  7. 

28J  fl 
U-fth.iU'l  S.ikl.i-;.  tot  5.  wi    •;. -li^' 
I.i-pi-r  work  ill  nii"iuiis,  n. 
Lirii-a,  501,  jiS, 
Linuiy.U  t'oiiffrt-ni  c,  J02. 
I.iriK.'iyat  ?>luiati(m  Assotialion.  joj 
Linsayats,  301  j. 

Matauliffc.     A.     M,     translates     the 

Sikh  Crdnlh.  it'- 
Malhava,   .'gi.   Jyi.  443- 
M.i.lhava  I'rasail  Sahcl),  166. 
Mailhava  Rao,  Sir  T  ,  igi. 
M.'ii|ll.iv;n.  Jgl-.i.  JgS. 
Mailhava  Siililhuntonnahini  SahhJ,  3g.', 

2q8. 
■Vjdfjj    Christian    Collnf    .Wjgj:i«c 

ij8.  i.ig.  240.  244.  -'45- 
MaJrasa  i  llahiyit,  350->- 
Matcii-,  2ig,  221,  223,  267. 
.M.ihdmjnttl  Maniizine,  318. 
.Wii/i<i>iir:j»J  Tanlra.  304. 
Mahars,  iOS-g. 
Mahatma  Morya.  227,  268. 
Mahatmas.  u-e  Ma^-tur-i. 
Mahavira  liruthcrhiKnl,  335- 
Mahili,  the,  138.  145  'i- 
Malabari.  B.  M  ,  87,  380,  38g,  3g6 
M.arriagf  Expenses,  309,  310,  342,  3y8. 

406. 
Marriage  to   an   idol,   a   flower,   etc., 

411. 
Mass     Movements     towards     Chris- 
tianity, 24 
Masters,    the    (of   Theosophy),     208, 

209,     220,     225.     227,     228,     233.     2,1. 

a6o,    261,    a08,    280,    447-8;     I     ■' 


suppo«H    libraries    in    Tibtt,    j6j. 
448;   their  UhIkc,  227,  448. 

M,u<la/,nan,  34')  7. 

Meail,  (i    R   S  ,  2fii,  272.  274,  '*<> 

Meth  tribe  III  As^im,  I.j4  5- 

Merliial  Mission  work,  15,  20-1,  24. 

.Mevsiah,    the    pretended,   of   Qadian, 
1(8  ff. 

Minio,  Lord,  28.  362. 

Miraile  I' lull,  ihe,  218. 

Mirja  (Ihulan  Ahmad,    36,    137   fl  ; 
portrait  f.irin({  p    138. 

Mi^sils  of  the  Sikhs,  M». 

Mi^^ionary     .Method-.,     6,    14-5,     ig 
21,   24-5;  'or  Misnionary  Method* 
copied,  iee  Christian  influence 

Mii-.ions,  Iff  Catholic  Missions,  Prot- 
estant Missions. 

Mixirrn  Priclrsi  0/  Isis,  .1,  20g. 

Mohiiii    Mohan    Chatterji,    130,    236, 

2g7- 

Monotheism,  4(4. 

Mor«an,  Major  Cleneral,  252,  254. 

Morley,  Lord,  362,  413. 

Moulvie  Chiragh  Ali,  g? 

Muhammadan  Education,  5,  30.  «'. 
g2. 

Muhammadan  Educational  Confer- 
ence, 95,  gg. 

Muhammadan  Ladies'  Conference,  qs. 

Muhammadan    OrthcKloxy,     gs,     gg, 

■>47-.S2,  374- 
Muhammadan  Reform,  gi-ioo. 
.Mula  ^.ankara,  102. 
Muralis,  408. 
Music,  ^82- 3,  4og. 
Mu'tazilites,  <o,  g6,  g8. 
Mutiny,  10,  II,  i(),  g2,  mq. 
Mysore    Lingayat     Education     Fund, 

302. 

Naba  Bidhan,  56. 

N'adwat  ul  Ulama,  349-50. 

Nagarklrtana.  47,  2g). 

Nallasvami  Pillai.  299,  300. 

Namasudras,  308,  369. 

Nanak,  af).  443- 

Nandeshwar  Kothi,  Benares,  165, 

Nanu  .Ashan,  312. 

N'arendra  Math  Dutt,  194. 

Nalhu  Sarma,  30S. 

Nationalism,    j6,    28,    Chap.   V,   437. 

National  Social  Conference,  390,  391  -5. 

N'aturis,  97. 

Nautch-girls,  see  Devadisls. 


INDEX 


467 


ii/ariMU'  S'cw  Chiirih,  itS  so. 

I'l  h.iri^.  i>7 

10  Kfi-lin.i  nvivemrnt.  nn 

cw  |)i~|Mn^.iti.in   S.ini.ij.    ',',.    S''.   '"•■ 

.tH.j,    it^  ,yn\l)(il.  SI'.  I'JX.    i'^   'fi'" 

l.iri.in    lhn.lii)!v.    dS .     it,    (iu.irr<ls 

and  MilMlivi,i..n^.  ih,  ;    tlic  .Master's 

,\.ccn,iiiii.  (k;  ,    ircrd.  Ji    ) 

f"r  InJui.   I'O. 

it;  itii.ii;.ini.i  M.ind.ill.  uf). 

il.ik,iii|li,ul'.lry.>.  .(oo. 

inili.irka,.  Ji;(*. 

ivr.lit.l.     Siilir,     jo;,     .'Oj,     J05  '■. 

7. 
ivuKa,  IJ2. 
,l.l,'.  Mi-.,  \,e  N'ivcdil.l 


N 
N 

NV.toiitih,  Niihol.1..  .'•,.  1)"  1 


SI-llT. 


Oli-iinitii'^,  ts.  II).  *SH.  410. 

(KiuUi-ni,    J.'i,    '^*-    'y--    •■'"•    -'''• 
.■71    .',   271-.S.   -'Si   s,   -'^7,   jS.j,  4H 

OmiiIi  KiH)in  in  Thei)s<iphic  hc.i'l 
.|ii.irtcrs  Mi.lr.is,  .'w.  Jll-.S  '<"■ 
242;    plans  uf  Occult  Room,  Jj4  5. 

4Si    !■ 
( ><■<«;(  Ifiir/c/.  7'fcc.  Jit- 
Ointment  of  Jo-^u*.  140.  'U- 
Olcott,    Henry    Steel,    .'is.    Ji'.    -''7. 

21S    Q,      .•-■I,      22.'.      2:1.      2.'(..      2^''. 

2,(7,    24,!.    244.    24s.    2(7.    J  to.    250, 
254,   25').  2''".   -"'■■*  7 '■   -71-   ■^•'*'- 

Order  of  the  Ki^inK  S'jn.  27s. 

Order     of     the     Star    in    the     l'..i-t, 

27s. 
Orienl.ili^t^.  s.  7.  !''■  -''■  -i-  •>^-  •'"• 

2(1),    2.SH.    2SS.     2i)S,    4U. 

OrphanaKus.  21,   142.   i|S,  412, 
Outca-itcs.  see  Depressed  l'l.i,--es. 

Padmanahha  Char,  C.  M.,  203. 

Paipu,  I)r,.  (12 

Tafichamakara.  ,104. 

I'afiihatattva,  104. 

I'andian,  Mr.  T.  B  .  ST,- 

Pandit  Din  Dayfd  S.irma.  ii6.  -,17 

Panilit  Madan  M.ih.in  Malaviya,  iiy. 

Pandit  S.istriji  I'ade.  ,ii'). 

Pandit  i^iva  Nath  Sastrl.  SS- 

Pantheism.  4U- 

Paramharhsa  Sahh.'i,  75 

Parli.imcnt  of  keliKio.is,  201. 

Parsccs.  4.  .Si  ff.,  ,UV  7.   405 

influence,  ,S.5 ;  rise  of  .\vestan  schol 
arship,  8n.,  85,  344;  social  and  reli 
gious   reform.    22,    84   ff.,    38S;     P 


ifindu 


e.lu.allnn,    a.   84.   "'':    The,„ophv 
.inv.iit;    I'.ir^ee-.   00.     I'arMe  urthu- 

i\'<\\  .    i  I  1    7 
I'.irlith.n  of  HellKMl,    .■^.    i"l.    i''2 

P.itler-on.  the  kev .  (.e.irt:e,  2(i,  2(S 

I'h.illuv  (.   (OC.  us. 

I'heii.'nien.i.    Ihi 'I'hi.  ,    li'^  ll,    2  m. 

.•(0,    24'1,    2il.    .'SS    " 

Philanthropy.    42,     48.    55.     1 5".     '^L 

202.    i.H.S 
PholoKriphs    and    jiortraits    iiM-d     in 

worship   and    meililation.    lOO,    lOg, 

170.    170,    2  12M,    2''t- 
I'luilmani  D.i^i.   ii;7- 
I'ijtol,  .Mi".  SI- 
l'ilk:ritn.i;;e.  121,  127.  337.  439- 
l'ili;rini  t.ix,  (J. 
I'uint  Loma.  271. 
I'olyKamy,   15.  ii.  8(,  go,  <j8,  (,.),    184, 

)S8,  400  I.  417.  432,  4t8. 
Pidyihei.ni,  11  i.  n.':,   uh.  m,  4,15- 
Poona  (i.iy.m  S.imaj.  \^\. 
Prjiiuddhd  HhirjU.  207. 
Prai-e  of  Indian  reliKii.ns,  uvili^.iti"ii 
and   art,    127,     20t,    205.    us,    357, 

(lli.    (S2,  4iO- 

I'rarlhaii.i  Sam.'ij,  22,  4  i.  7'>  I'  . 
io<)  10,  ,107.  ,,2  1,  t'o,  lis,  li'. 
4(0.  (41;  ireed.  r^.  .So;  ,ou.il 
reform.  7S,  Mt  ;  work.  So  1  ;  wo-k 
for  Deprced  l'l.i--e~.  Si,  -,72, 

Pr.itap  I'h.mdra  .M.i/i..'Mi.l.ir,  4'*.  ''7. 
08,  («).  70,   100.  200, 

Protestant  Mi-ion-.  5.  ''  7.  s.  !(---, 
iS.  K)  2i,2|  Si  ,ie  ,il>.i  \Ii~-i"ii.iry 
methods;  for  the  in''  eiu  e  of  P. 
missions,  SCI-  l"hri-ti,in  iniluence. 

•Psyihic'  (techniud  term  in  I'heos- 
ophv).  2')S. 

PsviholoKiial    interests   of    our    ti.iie. 

2.S'). 

•p.y.holoijiie,'    as    n~ed    l>y    M.'d.ime 

lil.ivatsky.  2S1, 
Put.m.i  Chetty,  Dewan  Bahadur,  303. 

Qadianls,  137-  ,S. 

Rabindra  Nath  T.iKore.  70.  ">\-  2A2-ih 
404;    portrait  facinj^  p.  37f> 

Race-hatred  and  race-contempt,  35t>, 
i"i. 

R.'idha,  167,  243. 

Radla  So;-imis,  is7.  i''o,  iC?-.'^:  '"c 
gurus,  162-7;  the  Satsahg,  I57- 
72,   210,  434,   435.    43b,    439.    44°; 


■)^i 


468 


INDEX 


l«.r- 


.i'K>. 


RKlha    Soiml     K.ir'lrn«,    at     Ak''. 

Id),  !'>'  .  at  Ben.irr->,i'>5 
Kiilh.ii^.iml.  iti7 

KaKl.uii.iih  Km,  Rui  BahaMur,  ).;i 
Hikr  Kuil.  Ul  ,,       ^ 

K.ihrium.ii    M.uaa>aw.in    Sjl.liA.   M4, 

Kai    ^alitjram    Sahil.    llaha.liir,     1S7. 

KM    t.      '"".     '"'■       l-'f"'''"     '•"""' 

p.  1(17 
Kajihaii.lra    Ravjit>hai,     W7  •<: 

trait  (aiinK  P    17&- 
Rjj  N.irav.iri  Hh'M-,  "<'>■ 
R.im.il.ai.  I'.in0il.i.  77-  4°! 
R.iMiakri^Uia     Mi'Mon,      .'Oi- 7 

.( .'  J . 
Rim.ikh'hija  Piramaham^a.  Hk  so  >. 
57    no.  iSStl,  11".  Ht;  I'iflh.  i'*''^' 
i,,>  .•.lui.iliun.   1H8,    joo;    api».intc.i 
prii-t.    i.H.S;    pa-^ion  ('>r  Kali.    !>*■). 
i<)0.   1.(7;    Mi.-i  in  iil'l-.   '»*''■  .'■"■• 
trains.  i8<i,  f)0,  loi    i:    marruii;r, 
I.S.),  igj;   teachers,  uXJ-i  ,  l>et"m.s 
i.     sannyasl.     lyi.     41J;      imaKin.s 
himself    R:ulha.     u,2 ;     fights    m  < 
instiiut,    i.)6;    tiuhts  taste  iii.tnut, 
IOC     I'lKht^    Live    <>f    money,    ids; 
ilefeiiMs    HiiwluiMTi.    si.  .SSS;    imaK 
ines  himself  a  Miihamma.lan,   loi; 
has  a  viMon  <>(  JeMis,   ig4 ;    theory 
that  all  reliKions  are  true,  51.   iH7. 
104.      107  0;       inlluemes      Keshab 
Ch.ln.lra  Sen,  50->-  "  **■  ">*'  '*>''"' 
Ixilica!    picture.    lo.S  o;     his    'l,...l- 
c<m-iiousness.'      i<js:      passion     lor 
GihI.     ios.     100;     hoMs    I ;.h1    non- 
moral,    io'>;     all   ilcitieri   manifesta- 
tions   of    C.oa.    107;    leaches    rev- 
erence    for    gurus.    107;     IK-rsonal 
inlluen.e,    lyo:     his    disciples.    51; 
character.  loS  <J ;  peculiarities.  200; 
I»irtrait     faonj;     p.     igS.     "« 
Plate  X.  f.oinK  p.  lo8- 
Ram.m.in.  V.  V..  200. 
Ramaiianila.  443- 
R.'imanuja.  :o7.  44,!- 
Rum  Moh.an  Ray,  J.   16.   lO.  02 
415;    birth,  2g;    a  p..lvK.imist 
education,  30,  m:    hatred  of  idola- 
try. .!o;    studies  other  religions,  jo, 
(I  ;     in    Covemment    service,    .u  ; 
interest  in  Britih  rule,   (i.    >'':/<"' 
tifcs    to    Calcutta.     31;      reliKious 
propaganda,  ii  ;    reliitious  opinions, 
32f  il>~Vi   as  3c«-iai  rtloniitr,  --,  j^. 


(J-itf 


06. 
50; 


\i'  (^7 ;  oppise'  "BlI.  II.  1*7  '• 
.„'ii,i,m  of  Hinduism,  4  1'*.  lo"'"'.. 
Brahma  ^amaj.  11.  U.  "e,'»  a 
Iniihlinu.    H;    tcocs  to  hntllaiid,    ,.-•, 

15;  iiciicfs,  M.  (s;  *»'''•*■  ■•'•  *'• 

,.  17;  <leism,  17.  relali.Mi  to 
I  hri.t.  U.  1".  10.  5«  o;  relation 
to  fhri-liaiiily.  10  ,1'.  II.  14.  I". 
,,,  ,„;  .hara.ter  and  i«wers,  ((> , 
dc.ith.  (d.  iiortraii.  j«>.  .md  l-ronti- 

R^nade.  M    U  .  7".   77.   7^,  JO».    I^^ 

,,,1 ;   i«.rtrait  faiinu  p.  7''. 
Raiijit  s,iiiK'h.  llH 
K,iv ((.■.''■'."■.  'Il     'M- 
R,itionali-m.   "I    K     M     »<■»•    ".   41  ; 

„f  Sir  S   A.  khan.  07.  oo- 
Reincarnation     liii    ■llito.M.phy),    .'S.', 

K.'lii  worship.  i(>.i,  I'M.  "'5.  "^7.  i"V. 

170. 
Reliirious  Nationali-m,  Chap.  \. 

KeliKious  Neutrality.  11. 

KdiKious  suicide,  J.HH- 
Hrl>orlofOhrniilUts,flc.,.iTnevMVmc 

p,imi>hUt,  i\o.  4s  1- 
l{e[,.,rl  ,•(  the  R.uill.  etc.,  a  Theosophic 
l>.imphlet.  240,  251.    ^54.   J5«.   440. 

4!i> 
Reunion  Ml  Round,  too. 
RnirJi  of  Reinions.  147. 
RicepaiH-r     u:^.■.l     for     Root     Iloomi 

letters,  J  so.  2')H. 
Rinhtcousness  .if  Ciod,  417- 
RiKht  hand  S.iktas,  iO). 
Rukhmabai,  lo^- 
Ru>  J-Japanese  war,  iH.  35s.  i*>o-\ 

Sacrifices.  lis,  i-'i.  ■  U.  410 
Sadharan     Br.dima     Samaj,     3H.     55. 

70-1.  174-  'S'.  v'^'*:    '■^'■'"''  T- 
Sadh-'irana  Dharma.  I35-*)- 
S,vlharan  Dharma  Sabha,  57,  186. 
Sildh  guru.  \<X). 

Sadr  .\njiiman-i-.Vbmadiya,  140. 
.Sji'm  Bhiihyd.  300. 
Saiva  Sabh.'iS,  200- 
Saiva  Sidilh.anta,  JOO- 
Saiva  Siddhanta  Mahisamajam,  300. 
^'iktas,  30.  303. 
^akti.  I'lS,  303. 
S.akli-Visishtadvaita.  303- 
Salvation     .\rmy.     2<i».     424.     4-"'-<); 
copied  by  Indian  Movements.   i-'7. 

174.  441 


INDEX 


46i> 


Sam.nMhi.  I'M    ilo,  lOi 

S,ini^l.ir.i«,  wv  Dunic^lii   <iTfm<ini<-' 

SaiMl.uu     lllurm.1      t..l.ntiml     n.iI.Im. 

S.iiuit.in  l)l\.irr  .1  S.il.li.i.  u'l 

S.ir'ikMl.  II  » 

S.inK'it  ^.ilili.i.  »l 

^;.inkar.i,  105.  ic  1.  ((-'■  t**' 

S.itikirt.iii.i.  17.  .''M 

San"N.i»l».  "5>.  !')"■  "'' 

S.iiil  '^.il  curu.  ii»3.  i'«j 

S.ir.i-\,ill  Daii'li^,  lOv 

S.i-,|.a.l.i  B..i»rj.-.i.    -,7.    1*'     i'*'''    toi. 

S.iti.  v.r  Wi.io*  liiiriiint; 

S,il-^inK.  IS7 

.S.Uyi'lh  I'rjkith.  lOi.  111,  1  M 

Sf.  Iu,|.>ii  u(   Wniii.-ii.    >..    /.n,n.i 

Sim  rriy  in  rilijtioii.   11  :.  t'  ''.  ""'■  '7i. 

:><7. 
.SV,f,(  n,i.lrinr.   tlu',   .''ro.   .'in    |.    .''17- 
V.  I.iri.m  niiivtriHiit-,  .'iji  H 
Si-il.iri.iii  I  iii\ir-iiu-  .   ;iM,   iS-'    i 
Scranii».rc  Mi"i"ii.inr»,  '■.  10,  11,  i>, 

M.    u.    tt.    (■•'7.    iu> 
Sfi.imi).)ri-  Mi-ii.ii  I'n— -.  10 
Srsaiili    o(     Iiuli.i    SKiiiy,     17')  >^, 

i'JO 

Scv.i  S.i.lan.  87.  1^  .',  ,')0 
SlulK  (/  '■.  iif  M'ifil^''  •'-' 
Shi-hir  K.iiin,ir  (.linst-.  .ids- 
Shrine,     tin-,     -it     Tho.^M'ln^     hc.nl- 
(in.irli-r-.  .•^.■.  .'i'.  -i?.  -  i).  iH   ,i. 
.'17.    .'1''.    -'^^  '■     I'l'"'^   "'    ■'lirine- 
riMini.  i.'t   s.  It^  51. 
Si.l.lhiiilJ  Dlpik'l.  ioo. 
Shli;-.vi>k.  I'r.if    lli'nrv.  .'(»■ 
Sikli    lvlu..iti.in;il    runfcancc.    ,u-' 
Sikh  KViru*.  V!''  7- 
Sil.h.s.  li'i   »,i.  404- 
Sinilair  Stevenson,   Mrs.,  10.'  n..   104, 

Siiinh,  ,(,i7. 

Sinuh  S,ii)h."n,  J41.  .i74' 

Sinnctt,  .\.  1'.  Mi.  iii.  250.  357.  ^.W. 

Siriar  Kamta  Prasad,  i'*. 
Siva   Uuyil   Saheb,    lOJ.    1O4.    i''''-7 : 
_  l)»rtrait  facing  p    107 
Sivaji.  350.  . 

*!ivanarayaija   Paramahamba,    no  u  . 

436.  4.)S.  4JQ- 
^ivayogamamlir.  30 j. 
Slavery,  18.  g»,  I4&-  4  3*. 
Sliding    panels   at    Theosophic    head- 

niiarter*!     217,   2^8.    241. 


»>li.k.i».inKrahi,  4'' 
Sni.irl.lv  i<n   ■<.  4f4-  41'' 
Sni|Mi.  los 

S.K  111   K.i.rni.  (hip  VI,  al-"  H.    ''■. 

.•,,,   11.   (I.   1'^.   I'l.  ^V  7^    '■*■  ■'*'•  '*'• 

IJ7.    11-'.    11''.    '^-    ■'77.     111.     U-'. 

4(7.    I|.' 

N,.  l.il    ~,r\i..'.    4'*.    "iV     'I'      '^'    '''•'' 

.•od.    I'i'i   '^.'     lOt.   t-'J   4.    1 17 
Sill  lal  ^itMi  !•  l.i-.ii.'ii' .  4^  1 
S,.,  (.;/  St„.l\.  S.f.l.r  .IthI  I  >kihil>.   i;i 
Sillily    fi.r    P-v.lii.  il    K.^iarih.    -• ,«, 

S.,<iit\    I"!   Ihi-    I'rnm.iiiiiii  III   IliRhir 

Lite.  iH.' 
S.I.  lels   l..r  the  Pr.le.  lion  i.f  t  hil'Ireii 

ill  lii-h.i.  |I4 
S,,l,,^\.,lf.    V     ^  .    .'Oil.    2IO.    .'..'.    -'4i. 

H-.     J-il.    J-v-l  "  .    •>?').    -'"O.    -'""  "  ■ 

jH,  n  .  iH;. 
.S.iim  Cislul.  the.  .'S.  i';'' 
Spirit  lit  l-l.iin,  I)."*,  ti'*. 
Sfiinl  tit  hlim.  the.  ')'' . 
Sinril  iif  J.imi-tii,  ,11.  I  i^- 
Spirilii.ili-m.  17.'!.  i'7.  -'I'-  -■'••■  M  |--"J. 

.'f'i. 

Sr.i'l'ili.i.     121,    4W. 

.Srlt  jrl  W*.i,A,ViI.   |0t. 

Sri     Nir.iyana     Dhurin.i     Parip,il.in.i 

Vimain.  ,tM. 
Sri  N.ir.iy.in.i  (liirus\.'iml,  iW- 
Sripati  I'andit.ir.idhya.  \o\- 
Sri  V.ii-hiiavav  2'j7-<). 
^rl  Vi-i.hi.idvait.i  Siildh.-mta  SanKam. 

St.irtc,  C)   I!    B  .  4-'4n. 
Steiner.  Ilerr.  .'7" 
1      Sthaii.ik.iv.i-i    J.iin-,     104,    3^6.    J.W  I 
their  C'linfereiue,  332. 
Student  ila>^.  24- 
Suhha  K.m.  S  ,  2g3 
Siibodh  I'Jlrik.i,  7''.  80. 
^uddhi  S.diha,  3^3.  JQ.t- 
Sul'is.  30.  1  ?8. 

Sundararaman.  K.,  305.  307 
Surat  Sabd  Yoga,  150.  I'-o,  16'.  !''*'■ 
Suryoday.  34 » 

^vctainhara    Jains,    325.    326.    330-': 
their     Conference,     330-1 ;      their 
temples.  325. 
Swadeshi  movement,  365 
Sweepers  of  JuUundur,  3*9 
Syed   Ahmad   Khan,   Sir,    22.   OJ   3  . 
146,   347,   389;    relifdous  opinions, 
96-7. 


¥^1^ 


470 


INDEX 


Sycd   Amir   Ali,   Ihe   Right    lion  ,  yH, 

loo. 
Sytil  Mihliuli  Shah,  150- 1. 

Tiihitbu't  AkU<ii.  ly 

lar  in  I).il,  ( iH 

Tall  ahiijhini  I'dlriU,  \<). 

l.illv.ilMHlhinl  Salih.l.  iij 

Tclrialhy.  jH).  jH(i 

Tfmin'f'in"'    UJ.  t'Jl.  4" 

'IVli  li.iUi',  t'il 

Th.iiil.  17,  \M.  MS  n. 

The.i«>l)hu4l    M\lh,    i\n\    100.    i>\. 

2iri  7.  .110 
Thro^iphii.il  Siufly.  jiH  <j,    U''.    il-* 

KMUlh,  J  I  i. 
Thi-'.^'phkairwint.  the,  nii. 
Tlioi-uphv.  :7.  -o"*  I'  .   IM-  lU.  li'': 
(ounili-M.    .-iH  •),    it'  liaihiiiit,   J?'^ 
hi  .      il..     m.ulli-.m.      J"'.'    V      -J^'*; 
stiri-iv,   jHj    i;    utir.ii liiMi-<.   asii  A; 
di'fiivis  llinilui>m,  i77.  ^1*7  *•.  ■>»*<); 
value  (if  il»  wiirk,   j8S  0;    iH  'l.n 
trine    cj(     liruthfrhiHMl.     iM>,     iS.S, 
charlatanism  of    \U  liu-raturf,   iS.). 
untru:>tworlhiiii-^s    tif    il-.    historical 
books,      .'(xs;      ThtMjsophy     amoim 
Parsccn,    </5,    i44-5;      """'"K    "«■ 
pri-H^il    ('U<«.-i.     17 1;     relation    to 
K.'i.lhi    So,"irai    IcailuuK,     17^;     '» 
Christianity,     m,     J.'5.     ^H.     '7i. 
j8v-<)i.  440. 
Tilak,  B.  (i.,  i,8,  35Q,    !<)'■ 
Tin>;lry,  Mrs    Katherino.  J7'- 
Tlrthakaras,  i^, 
Tirujnina  Sarahamiha  Svlml  Majha, 

301. 
Tiyas.  .ill    !•  (''8. 
Tonsure  of  llimlu  widows,  401,  40J. 
Townsend,  Meredith,  iJ,  i  i- 
Transmigration   ami    Karma.    38.    45, 
114,    ti5.    121,    1^7.    i-W,    I'lS,    '77 
2ii,  ago,  .i4S.  iSs.  4(0,  440-I- 
Trumpp.    Dr.    ilrncst,    translates   the 

Sikh  .iji  Cfoii/A,  ui- 
Tulsl  Uas,  443 

Ubbayavedinta     Pravartana    Sabhi, 

3<)7- 

VdbodhjH.  307. 
Unitarian  Mission,  the,  34- 
Unity  and  Ike  MinisUr,  6S. 
Vnivrrsal  Brotherhood  and  Theosophi- 
cal  Society,  270. 


lnivrr«l  F,ilu<ali>'n,  SJ\  *<■  4'6 
rnivrr«ili",  foumled.   iH;    l-o'd  ^uf- 

«>ii  I  I  iiiitr»ilic»'   All,  Jfti 
rp«niih.id\  Hn  ,    11,    H.  17.    »«■  «'• 

I  ifi.  J07.  iM.  4tS 
I'lasana  s»fn.lj,  41  n. 

Vadi  Kil>i«.  ")7 

Vai'shii.ivas,  III  OrisMi  and  thr  Trliiitu 
i.mnlr%,      j.j'.  ,       Kour      V-iishnav* 
wils  in  t'onferenic,  igl*  y 
ValUlihan,  jyH. 
Valmika  Sam,\i,  ('"J- 
Ved,\nl4  viiictifs.  10 \ 
r,,;.j(i/a  i«/fji,  w.  101.  441- 
Vi-da*.  40  I.  'I  i  •>'  "7.  U>- 
\fla  Sim.ij,  1; 
Vedh    Mi.sliili.   I  \S  >> 
Vidii  S.iUalion  Army,  IJ7- 
Vill.ii..<-t.  ui 
Vir.ijSnuiwI.i.  lo'i  t,  115 
Vlra  SaiViis.  301 
Viraihaiva  ,\<hram,  iOJ. 
t  iiii*(ii<itJi'"i.  '*'•  "J7- 
Visikananda.     il,     I'li,     2ocv  7.     tW. 
3S«,   \'<'.   41',   435,   4lS<.    411.    I""- 
trail  lailnK  p.  '45 
Vhrkodiiya.  UI. 
VokkaliKJra  I'jInkJ,  US 
Vokkalinara  SanKha,  114- 
VokkaliKUS.  314-''.  »'>'*■ 

Walterkfit  Rljpulra  HitaW4rir,l  Sabha, 

3g8  <},  406. 
llr-6  ol  Indian  Lijr.  The.  J05 
WclUsley.  14;   his  -olleite,  7,  'o 
WcllinK'liin.  14 
Wcniock,  Lord,  4io- 
H>j/minj/i-r  G<iZ(itf.  Tht,  no. 
White,  E,  J  S.,  140 
Widow-asceticism,  40' 
Widow-burning.  9,   ",  '5.  «*.  »7,  33, 

337,  387.  401-J.   417. 
Widow-remarriage,     15,     JJ,    43,    4». 
7g.    m,   184,  341,  J88.  i^'  *°'-'- 

417,432-  „ 

Widows'    Homes,    JI,    330,    34J.    3»«. 

(■y  j93.  ios,  403-4 
W.lkini,  Ctuiles,  7,  296 
Wilson,  Or  J  hn.  20.  74,  84- 
Uumen  Medi.al  '^ ! issionaries.  31. 
Women  Missionat  es,  20. 
Women's   woA    for   women,    »,    a*, 


PW?--  - 


-■f^^:.k^:li 


INDKX 


47* 


Wof|.l  iph^fM.  I1».  I*** 

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Ni:W  lKX)Kb  ON   KfclllGlUN 


Social  Chrislianity  in  the  Orij-nt :  The  Story 
of  a  Man,  a  Mission  and  a  Movcrnenl 

lis     )UllN     I.    (  !  Oldll 
•    ri.r  ChrUlitn  mutUl  ».i»  tl.rillr.'  .Atr  tl  rty  >r..fi  H{..  I.'   th«- 


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,„„,  .,(  I>..  t  l,Mi«h\  w..ik  Now  I.  •  tti.  fir»t  i.(w  «c  I..IV. 
opiK..tanilv  I  ^tw.U  1.1*  mr!l....U,  l-  K-  !  .,l  tlu  lOtial.  .f.m..mlc 
.,,,,1  rrhaiou,  ,.r.n.    ;.l.  .  «f-,u  h  l..v  1..I.H..I  .«,  W.    II.    K  .i  v  K. 

I)  1)  ,  |*r<.»i<Unt  "I  lU'>v>\\  I  n.\tr%u. 

••l)r    el...,rfh  W41  .mr  (.f  Ihr   I.Hm,lrr^  of  thr   mrdrrn  fM  in 
m,s,i.m»       IVforc  him  ih.-  p.irp.-   Uf^^ly  bad  iv.n  f.  (.nxlutc 
a  «r,trrn  1^"    "•    «  '"iMunity   in  Orunul   Uii.k.     Ur    v  L.uKh 
t.viKlH  .1  vision  uf  th.-  tt.iii'.l.ir'Hins  "f  l'<'<>l>lr"'       I   l"".    '..•  f./utul.i- 
„.„,  .,,  ,|„-  uu.k  vilUK--  .'t.{«i.i/ai.....  uhich  l,t  i.v.irul  l,r  l.i.l.  4 
(.|,n,n...u>  ofOTirnl-iluiH       His  m.tluMl  ..f  1m,.m/.m^  u.n- -rU 
fr.Mi.  ludtlunuui.  tli.'u.iii.ls.il    i  time. -m   tt.ail.lv     ■  .lc«l.jn  of 
t„U,  in  Chns..  Ill,  ,.r..|.m>ullv  atT-U-.!  tlu-  ,„•  th.  .1,  ..(  chrislun- 
i,v  m   In.lu  ..na.,iluT  lan.iv      I"   th,     l>«,.k    -n.    h.ivc  a  Kr-'P*':; 
,lr,<nt)tu.n  ..i  Ins  ul'-a»  -in.l  mfi'  ."1^  ,.i..l  e.»i.Huntci     -    h.  !• . 
MtiKlAM,  I)  I>  ,  M  ttuiimg  Lvllf-.t  ..I  tl.r  (I  ,,/,A«/,/«-Ajaw/.(.'-. 
..  As  a  lifrlike  delincall.in  or  rrv.lation  of  cli.ir.iiter,  rhr  l).,..k 
wenn  to  mc  almost  bcvon.l  criiicis,,.      Wr  set  Ur.  Cl.-..gl.  .i"* 
he  was,  with  all  the  a.mplr*itv  ol   hi»  rxt!.u  r.hnuy  ch4ra(<,  r 
-TiiCMAS   S.    Uahuour,    I'D,   K..r..^i.   Secretary,   A.   -ri.r.an 

U.iptist  FofriK"  .Mi^iiot*  StKiietv,  181)0^-1912. 


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The  Development  of  the  Christian  Religion 

Bv  SiiAiLEK  Matiiews,  AuthoT  o£  "The  Church  and 

the  Clnn-ini;  Onler,"  "Tlio  Gospel  and  the  Modem 

Mnn/'ctc.     Cloth,  lamo.    $1.5°  net. 

Dr   Mat!!cv.-s  here  enters  upon  the  little  explored  territory  ot 

socidi  thco  , V  ]  lis  r  ticrJ  position  h  that  the  vacntific  thcolo^.,. m 

history  r;  ihcr  than  througli  philosophy.  1  he  main  thcMS  oi  tno 
h^k?i  t!  lit  doc'rincs  rrow  out  o£  tho  sane  social  forces  as  express 
U^rv  dv  in  otc?  forms  of  life.  Dr.  Mathews  finds  seven  creative 
sc  1  n'i  h  and  treats  the  dcvclopnicnt  of  the  various  Christian 
di'r  r  ;  a:-,  they  have  cmerRcd  frc.n  tb.e  carhcr  cf  these  minds  and 
^^  t  ho  crcatcd^y  our  mcxlcm  Bocial  inind.  Such . f  /rea  mcnt  of 
Ch:i.tian  il..cl:lnc  i;cp.-c:J  to  mahc  thc^^lory  a  vital  rather  than 
amed?  uhoIa.tlc  or  eccl,:  iasticvd  niall.r.  Tl>e  study  °f  the 
social  n^inds  of  tho  pa.t.  ^vilh  thci'  creative  influence  on  Oms- 
lianity,  jiivc-.  a  point  cf  view  for  the  study  cf  l-";,>"^'-^';^  ;f  ^^^^0 
of  today's  rdii^ion.     This   volume  conscr.-rs  tlic  ^al ues  ot  tho 


^■i^s  tiiinlcin!;  'A  the  pa.t,  and  h    ?"  aJ^h^""-  V^^^''^''  *°''='* 
in  the  reconstruction  cf  the  rcli-ious  thinhina  of  Uie  Uay. 

The  Christian  Life  in  the  Modem  World 

By  Francis  G.  PEAnoDY,  Author  of  "Jesus  Chri.-t 


(I  the  Social  Ques  ■  n,' 


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The  Rise  of  Modem  Religious  Ideas 

By  ARIHUR   C.  McGIl'FKRT 

Cloth,  umo 

Tl'«  vi.lum."  n  l>«eil  upon  the  liarl  Lectures  Kivcn  l.cfurt-  the  Pacilic 
TheoU.L'ical  Seminary,  but  the  ■.ri>,Mti»l  nial.  rul  has  li.-en  cnlarKCl, 
entir.ly  rewritten  an.l  the  lecture  furm  al.an.lune.l.  !"•:»""'  '» 
wholly  historical  in  character  an.l  *ui.pl.nuntH  the  auth  -r  s  /  r,y^iA)»/ 
Thouxhl  hffore  hanl.  'As  is  well  Uo«n,'  says  Dr  V  :(.iHert.  uur 
aee  ismarke.1  by  the  >;r.ming  aban.lonn.ent  of  the  ..1,1  theology  and 
l,y  the  increasing  prevalence  of  religious  i.leas  .litUr.ng  more  or  lew 
cui.ipletcly  from  those  of  other  .la>s.  It  is  .Mth  these  newer  uleas  that 
my  book  hao  particularly  to  ,lo.  It  un.lertakes  to  trace  their  oMg.n^ 
to  indicate  the  circumstances  un.ler  which  tl.cy  haveansenand  to  show 
the  intluences  by  wlncli  they  have  been  determined. 


The  Gospel  of  Jesus  and  the 
Problems  of  Democracy 

Bv  HKNRY   C.  VEDDER 

Prof«.or  „f  Chur.h  H,Mor>.  n>  Lr.vrr   rhcln^cal  S^nnn'ry  an.l  author  of  "  Social- 
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"  We  nee.l  a  reconstructed  theoloRV.  The  thcolop^-  of  all  churches 
has  been  dominated  by  monarchical  ideas  ;  it  needs  to  be  recast  m  the 
moul.1  of  democracy  ;  it  has  been  permeated  «uh  ideas  <.f  social  prv  - 
Icee  such  as  were  favorable  when  aristocracy  ruKd  the  world  ;  it  needs 
to  be  restated  in  terms  of  e<iual  rights."  These  sentences  from  Ur 
Vedder's  preface  at  once  show  his  viewpoint.  Ih;;  <.ospel  and  the 
Awakening  Church,  The  Problem  of  Soci.il  Justice  I  he  Woman  1  rob- 
lem.  The  Problem  of  the  I  hild.  The  I'robleii,  of  the  Mum.  I  he  Pr..b- 
lem  of  Vice,  The  Problem  of  Crime,  The  Pr,.blem  of  Disease,  Ihe 
I'roblcm  of  Poverty,  The  I'roblem  of  I.a«lessness- these  are  the 
topics  of  the  ten  chapters.  The  book  is  undoubtedly  one  of  (he  most 
important  contributions  to  the  study  of  present  day  religion  that  has 
yet  been  published. 

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The  Man  of  Nazareth 


By  FREDERICK    L.   ANDERSON 

Ciolh,  Ijmo,  $/.oo  nel 

Thii  ia  a  «tudy  of  the  life  of  Christ  written  not  for  theologiani.  liut 
for  the  average  man  ami  woman  The  most  important  problems  about 
Jesus  and  his  career  and  the  conditions  of  his  lime  are  related  with  a 
limplicity  that  will  commend  the  book  to  those  who  lind  so  much  of 
religious  writing  vague  and  unsatisfactory.  Ur.  Anderson  has  not 
sought  to  solve  disputed  ijuestions,  but  rather  to  present  in  a  clear 
light  the  broad  ?pd  generally  accepted  facts  of  the  Saviour's  life,  and 
while  thee  is  no  ponderous  show  of  learning  the  volume  is  undoubt- 
edly  the  result  of  many  years  of  bard  study  and  application  to  the 
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Live  and  Learn 

By  WASHINGTON   GLADDEN 

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An  exceedingly  practical  little  book  is  this  one  in  which  the  distin- 
guished clergyman  and  writer  seeks  to  impress  upon  his  readers  the 
necessity  of  getting  possession  of  themselves.  Learning  how  to  see, 
how  to  think,  how  to  speak,  how  to  hear,  how  to  give,  how  to  serve, 
how  to  win  and  how  to  wait  —  these  are  the  author's  themes.  The 
chapters  are  interesting  because  of  the  happy  fashion  in  which  Dr. 
Gladden  clothes  his  thoughts  ;  they  are  valuable  in  that  they  contain 
the  wise  counsel  of  a  mature  mind  in  which  are  arranged  and  stored 
the  products  of  a  long  experience.  The  work  is  especially  suited  to 
young  people — "f  the  high  school  age,  for  example.  It  will  assist 
them  to  obtain  and  maintain  a  proper  adjustment  toward  life.  It  will, 
however,  be  read  with  no  less  profit  by  all  whose  minds  are  open,  who 
are  willing  to  learn,  whether  they  be  sixteen  or  sixty. 


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